tag:blogger.com,1999:blog-83376453173455519842024-03-18T00:27:32.271-07:00The Indigenous CriminologistJuan Taurihttp://www.blogger.com/profile/12018264746122200511noreply@blogger.comBlogger68125tag:blogger.com,1999:blog-8337645317345551984.post-4391267271895675572021-11-11T13:25:00.004-08:002021-11-11T16:35:10.659-08:00A Critique of 'Southern Criminology'<p style="text-align: justify;"><span style="font-size: medium;">Similar to my presentation on Southern Criminology at the 2019 American Society of Criminology conference (and posted here on this blog), below is the link to a recently published commentary on the claims-making of one of the key architects of this recent criminological 'school', Kerry Carrington. Both Carrington's comments and the response (by established critical criminologists Harry Blagg, Thalia Anthony, Rob Webb and Antje Deckert) were published in the British Journal of Criminology blog. I have also included the link to Carrington's 'critique' of decolonising approaches in criminology, for comparison: enjoy!</span></p><p style="text-align: justify;"><span style="font-size: medium;"><br /></span></p><p style="text-align: justify;"><span style="font-size: medium;"><u>In Defence of Decolonisation</u></span></p><p style="text-align: justify;"><span style="font-size: medium;"><a href="https://thebscblog.wordpress.com/2021/11/09/in-defence-of-decolonisation-a-response-to-southern-criminology/?fbclid=IwAR1CzbJKPLqGtFZGNXdSh1b7J1hSpI864qyauxsnda5_a_AvobtKrL3X3yA">https://thebscblog.wordpress.com/2021/11/09/in-defence-of-decolonisation-a-response-to-southern-criminology/?fbclid=IwAR1CzbJKPLqGtFZGNXdSh1b7J1hSpI864qyauxsnda5_a_AvobtKrL3X3yA</a></span></p><p style="text-align: justify;"><br /></p><p style="text-align: justify;"><span style="font-size: medium;"><u>Decolonizing Criminology through the Inclusion of Epistemologies of the South</u></span></p><p style="text-align: justify;"><span style="font-size: medium;"><a href="https://thebscblog.wordpress.com/2021/08/11/decolonizing-criminology-through-the-inclusion-of-epistemologies-of-the-south/">https://thebscblog.wordpress.com/2021/08/11/decolonizing-criminology-through-the-inclusion-of-epistemologies-of-the-south/</a></span></p>Juan Taurihttp://www.blogger.com/profile/12018264746122200511noreply@blogger.com0tag:blogger.com,1999:blog-8337645317345551984.post-64915146294027985102021-07-07T17:05:00.009-07:002021-07-07T17:11:32.172-07:00Presentation to the Annual Whanau Ora Symposium, Dunedin, April 2021<p style="text-align: justify;"><span><span style="font-size: medium;"> </span><span style="font-family: georgia; font-size: large;">Kia ora all</span></span></p><p style="text-align: justify;"><span style="font-family: georgia; font-size: large;"><br /></span></p><p style="text-align: justify;"><span style="font-family: georgia; font-size: large;">Attached to this blog is a presentation I did to the annual Whanau Ora Symposium, held in Dunedin in April 2021, a critical commentary on racial profiling and crime control policy development in Aotearoa New Zealand:</span></p><p style="text-align: justify;"><span style="font-family: georgia; font-size: large;"><br /></span></p><p style="text-align: justify;"><span style="font-family: georgia; font-size: large;"><a href="https://www.youtube.com/watch?v=TyaaHo7h-TA&t=532s">https://www.youtube.com/watch?v=TyaaHo7h-TA&t=532s </a></span></p><p style="text-align: justify;"><br /></p><p><br /></p>Juan Taurihttp://www.blogger.com/profile/12018264746122200511noreply@blogger.com0tag:blogger.com,1999:blog-8337645317345551984.post-11102725071011841952021-02-15T14:03:00.010-08:002023-01-31T16:35:08.559-08:00The Evangelism of Indigenous Criminology <p style="text-align: justify;"><span style="font-family: georgia; font-size: large;"><b>The following text laid the foundation of a presentation I gave at Indigenous Studies, Macquarie University, 2 November 2019, titled 'The Evangelism of Indigenous Criminology'</b></span></p><p style="text-align: justify;"><span style="font-family: georgia; font-size: large;">During a visit to New Zealand in June 2019 a friend of mine, a lecturer at an American University, told me he was 1 of 3 associate editors at an International publishing house that was considering a number of proposals for a series on criminology, one of which was the book - Indigenous Criminology - that Chris and I wrote. When considering the applications the two white criminologists questioned the need for 'another criminology like this one', and my friend responded by asking 'why not', partly in light of all the new criminologies that had been accepted into the club in recent years, including Peacemaking Criminology, Post-Colonial Criminology, Cultural Criminology, and the latest member, Criminology of the Global South (Southern Criminology). </span></p><p style="text-align: justify;"><span style="font-family: georgia; font-size: large;">At first glance, mentioning all these new criminology's appears to support the argument of the 2 Pakeha (European) criminologists, but my colleague continued by making the point that all these 'new criminologies' had largely evolved from the same space, influenced by the same epistemological milieu as all previous criminologies, namely from the space created by the white, privileged academic community. And we can say with certainty that apart from a few outliers, such as Chris Cunneen, Harry Blagg and Antje Deckert, that these criminology's had a lot to say about Indigenous peoples, about African American's and so forth, despite the fact that few of their adherents had lowered themselves to engage directly with us (with Cultural Criminology a notable exception), preferring instead to keep their distance and thus, their 'objectivity'. In other words, an Indigenous Criminology was necessary because of the lack of Indigenous input into the 'other criminologies' and the general reluctance of white criminologists to respectfully engage with us.</span></p><p style="text-align: justify;"><span style="font-family: georgia; font-size: large;">Thanks to the stance taken by my friend and colleague, the book Indigenous Criminology was published in 2016.</span></p><p style="text-align: justify;"><span style="font-family: georgia; font-size: large;"><span>I submit that had the book proposal in question had been for 'a general theory of crime', or a 'post-modern criminology' and not one founded on Indigenous experiences, that the debate would have been very different, if indeed it would have occurred at all. At the very least the focus of discussion would have been very different; were the right authors and authorities present, did the perspective privilege white theorists and methodologies, that sort of thing. Of course, this is pure speculation on my part, but mainstream criminology, or perhaps more accurately whitestream criminology, has form in this regard, meaning a general disregard for the perspectives and experiences of <i>Nga Morehu</i> (the socially marginalised or unwanted), unless it is mediated and interpreted through their ideological and epistemological lens. </span><span>Now, let me provide an example of what I mean when I say that mainstream criminology has 'form', by discussing the position of the English criminologist Pat Carlen on what makes for 'good criminology'. </span></span></p><p style="text-align: justify;"><span style="font-family: georgia;"><span style="font-size: large;">In a chapter entitled Against Evangelism in Academic Criminology: For Criminology as a Scientific Art, Carlen rails against what she sees as the proliferation of <i>boutique criminologies</i></span><span style="font-size: large;">, approaches she describes as "those academy-based criminologies which have variously self-branded as 'critical', 'cultural', or 'public'", accusing them of "at times revealing evangelistic tendencies that pose a threat to their capacity for the open debate that each of them espouses". And what exactly are these so-called evangelistic tendencies Carlen speaks of? It appears that Carlen's main issue is that these criminologies suffer from twin allegiances, to 'academic criminology' and all that requires in terms of supplication to the alter of the white theoretical Gods and the supposed rationality of empiricism, and 'criminology politics', by which she means adherence to the more <i>leftist tendencies</i> in ordert to critique state-centred/sponsored criminological work, and taking a proactive stance to talk with and then on behalf of Nga Morehu. Their socio-political commitments, so Carlen alleges, need to be reined in, meaning that "the evangelistic strains in these boutique criminologies need to be confronted" if criminology as a scientific art is to continue to have any social significance.</span></span></p><p style="text-align: justify;"><span style="font-family: georgia; font-size: large;">Carlen refers to these approaches as evangelistic because of a tendency to expect members to adhere to an orthodoxy, a set of principles that demand adherents demonstrate commitment to an orthodoxy, as opposed to one based on the practice of empiricism. In fact, of these supposed evangelistic criminological strains, Carlen contends:</span></p><p style="text-align: justify;"><b><span style="font-family: georgia; font-size: large;">"They are the least desirable and potentially most self-damaging, aspects of the best of contemporary academic criminology". </span></b></p><p style="text-align: justify;"><span style="font-family: georgia;"><span><span style="font-size: large;">As an Indigenous criminologist, nothing Carlen </span></span><span style="font-size: large;"><span>said about boutique criminologies is new. Her words mirror a common strain of
epistemological bias and snobbery often directed from whitestream criminology,
towards ‘other’ forms of knowledge, and in the settler-colonial context the
‘other’ is often Indigenous knowledge and Indigenous research. Which</span><span> </span><span>brings
me back to Don Weatherburn’s flippant dismissal of Indigenous knowledge and
experience, and therefore Indigenous scholarship, and that of our critical
non-Indigenous collaborators, such as Chris Cunneen. In stating that there is nothing to be learnt from us about what causes
crime, or how best or most effectively respond to it, Weatherburn is portraying
non-Western knowledge as ‘subjective’, as ‘unscientific’.</span></span></span></p><p style="text-align: justify;"><span style="font-family: georgia;"><span style="font-size: large;"><span>Where have we heard this type of comment before?</span></span></span></p><p style="text-align: justify;"><span style="font-family: georgia; font-size: large;">Isn't that exactly how our knowledge, our epistemologies have been represented since first contact?</span></p><p style="text-align: justify;"><span style="font-family: georgia; font-size: large;">According to Canadian scholars Proulx and Woolford, every colonial epoch produces projects designed to support the settler-colonial states subjugation of Indigenous peoples. Therefore, let's refer to them as <i>colonial projects</i>. Woolford for one imagines the process of colonisation and subsequent settler-colonial government, as a highly sophisticated mesh made up of inter-locking meta, meso and micro levels. Each level contains projects of varying complexity, interconnectedness and focus (meaning the specific role it plays in the colonial process, and therefore in the process of <i>dispossession</i>).</span></p><p style="text-align: justify;"><span style="font-family: georgia; font-size: large;">A whole series of inter-related projects were formulated across the mesh that were designed to extricate us from arable land, and to nullify our ability to impede the colonial enterprise. Key projects included Missionary, Research and/or Native schools, legislation banning our languages and specific cultural practices, such as the Tohunga Suppression Act in New Zealand. And then there were the nefarious colonial projects, such as the ideological destruction of the 'character' of Indigenous peoples, or what could be more accruately described as the 'Ideology of Race'. This was an important project for the establishment of colonial governance because it sought to discredit Indigenous language, knowledge, cultural practices and institutions. At the very heart of this project was the key ideological statement that underpinned so much of colonial policy, namely that 'Indigenous knowledge is folk-knowledge, based on myth and primitive religious belief and practice. Therefore, it is incomparable with western knowledge, which is derived from scientific inquiry and enlightenment thinking'. </span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;"><span style="font-size: large;"><span style="font-family: georgia;">Now, at the macro,
meso and micro levels we find key edifices that provide the superstructure upon
which settler-colonialism was built and continues to thrive today.</span><span style="font-family: georgia;"> </span><span style="font-family: georgia;">Here we find a project of especial potency,
the criminal justice system, a ‘technology of oppression’ as Alison Young has described
it, and Agozino, “a control freak discipline”, one that is ably supported by
the academic discipline of criminology.</span><span style="font-family: georgia;"> </span><span style="font-family: georgia;">The potency of this multi-level colonial project derives from the fact
that it is the conduit through which the settler-colonial state can
legitimately deploy violence against its citizens.</span><span style="font-family: georgia;"> </span></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;"><span style="font-family: georgia; font-size: large;"><span>As a sub-component
of </span><i>the law</i><span>, criminal justice was, and
still is, a powerful (civilising) colonial project in two significant ways:</span></span></p>
<p class="MsoListParagraphCxSpFirst" style="line-height: normal; margin-bottom: 0cm; margin-left: 1.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 1cm; mso-add-space: auto; mso-list: l1 level1 lfo1; text-align: justify; text-indent: -1cm;"><span style="font-family: georgia; font-size: large;"><!--[if !supportLists]--><span><span style="mso-list: Ignore;">i) </span>it ensures that the definitions of what constitutes crime and social
harm were based on Eurocentric understandings of those terms; and<o:p></o:p></span></span></p>
<p class="MsoListParagraphCxSpLast" style="line-height: normal; margin-bottom: 0cm; margin-left: 1.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 1cm; mso-add-space: auto; mso-list: l1 level1 lfo1; text-align: justify; text-indent: -1cm;"><span style="font-family: georgia; font-size: large;"><!--[if !supportLists]--><span><span style="mso-list: Ignore;">ii)<span style="font-stretch: normal; font-style: normal; font-variant: normal; font-weight: normal; line-height: normal;"> </span></span>it provides a platform for the deployment of structural violence by
the state against Indigenous peoples considered not to have adhered to Western
standards of behaviour ala the ‘reasonable man of the law’, especially those
who happened to be residing on good pastoral land or atop mineral deposits, or
who dared directly challenge the hegemony of the colonial state, either through
armed rebellion, or non-violence resistance. <o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;"><span style="font-size: large;"><span style="font-family: georgia;">And what of
criminology? </span><span style="font-family: georgia;">Social sciences like
criminology placed in the hands of the settler-colonial state the tools to
identify, name and (arguably) combat the moral sewage threatening to spill out
from the geographic space of the (Indigenous) damned.</span><span style="font-family: georgia;"> </span><span style="font-family: georgia;">And one of the key ‘sciences of morality’ was
criminology, a discipline that’s conception, gestation and birth has been
traced through the colonial epoch.</span><span style="font-family: georgia;"> </span><span style="font-family: georgia;">Furthermore, criminology, joined at birth to
the settler-colonial state, continues to thrive through a sustained focus on
the behaviours and attitudes that fuelled its conception – emotionality,
incontinence and contamination, and upon those sections of the community
considered by the settler-colonial state to be most threatening to social order,
the poor, the recalcitrant, and the Indigenous.</span><span style="font-family: georgia;"> </span></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;"><span style="font-family: georgia; font-size: large;">How different are
the views of Pat Carlen from those made by early
Missionaries, or colonial agents denigrating Indigenous knowledge?<span style="mso-spacerun: yes;"> </span>Although to be fair, Carlen was not directly
challenging the legitimacy of Indigenous Criminology, but nonetheless she
disparages any new forms of the discipline that do not adhere to the precepts of scientific
criminology, including objectivity and value neutrality. She intimates that the
political posturing of said criminologies is 'damaging to the brand' that is (in my view) best understood as <b>corporatised criminology</b>.<span style="mso-spacerun: yes;"> </span></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;"><span style="font-family: georgia; font-size: large;">The Australian 'quantitative' social scientist, Don </span><span style="font-family: georgia; font-size: x-large;">Weatherburn is a slightly different beast (or criminologist) than the Pat Carlen's of the white academy, appearing as he does - tiume and time again - less concerned with image politics and more with patch protection.</span><span style="font-family: georgia; font-size: x-large; mso-spacerun: yes;"> </span><span style="font-family: georgia; font-size: x-large;">He weaponises
the veil of scientism, the ideological cloak that legitimises his knowledge and
others like him, thus presenting their ‘science’ as the only legitimate source of
criminological knowledge that can or should influence the development of crime control
policies and interventions, especially when it comes to the ‘Indigenous
Problem’.</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;"><span style="font-size: large;"><span style="font-family: georgia;">The charge of
evangelism brought against boutique criminologies like Cultural Criminology, or
Indigenous Criminology, comes from the same well as the colonial project of
ideology discussed earlier: it denotes a hierarchy of knowledge about crime and
social harm.</span><span style="font-family: georgia;"> </span><span style="font-family: georgia;">Those that cloak themselves in the cloak of scientism are therefore and thereafter, ‘scientific’ and thus legitimate; those that are not, are simply 'boutique'.</span><span style="font-family: georgia;"> </span><span style="font-family: georgia;">The former produces knowledge that is
‘solid’, factual and trustworthy’, the latter, knowledge that is unformed, subjective
and untrustworthy.</span><span style="font-family: georgia;"> </span></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;"><span style="font-family: georgia; font-size: large;">Let us return for
a moment to Pat Carlen’s supposedly devastating critique of the new, boutique criminologies:</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;"><span style="font-family: georgia; font-size: large;"><b>They are the least desirable and potentially most self-damaging, aspects of the best of contemporary criminology.</b></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;"><span style="font-family: georgia; font-size: large;">I argue quite the opposite - their focus on criminological politics, their willingness to take a stance, to speak to and of Nga Morehu, is the most desirable and powerful features of these contemporary, so-called 'boutique' criminologies. </span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;"><span style="font-family: georgia; font-size: large;"><span>From the
perspective of those who practice Carlen’s </span><i>scientific criminology</i><span>, it is
the ‘science’ and the implicit objectivity and methods that establish ‘facts
about crime’ that distinguishes it from these other, subjective approaches, and
that should provide it a natural place at the policy table.</span><span style="mso-spacerun: yes;"> </span><span>But I say that these administrative, or
perhaps more accurately, authoritarian criminologies, are distinguished by a
number of other features other than their ‘science’, including:</span></span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;"><span style="font-family: georgia; font-size: large;">i) their focus on research and social inquiry into actions the state defines as 'criminal';</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;"><span style="font-family: georgia; font-size: large;">ii) that they confine their critical gaze to issues related to those communities the state considers are 'problematic'; more often than not people of colour and working class youth, albeit minus any significant, meaningful engagement <i>with</i> these communities;</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;"><span style="font-family: georgia; font-size: large;">iii) confine their social inquiry to issues and questions that the policy sector deems important, for which they receive significant renumeration via the establishment of contractual, mutually beneficial relationships; </span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;"><span style="font-family: georgia; font-size: large;">iv) limit their critical analysis of state systems, policies and programmes to programmatic effectiveness via evaluations devoid of historical context, and the wider political economy of state domination of justice in the neo-liberal moment, and lastly</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;"><span style="font-family: georgia; font-size: large;">v) empower themselves through the veil of scientism I spoke of earlier, an ideological construct that privileges their approach to measuring the Indigenous life-world, whilst denigrating Indigenous (and other) forms of knowledge. </span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;"><span style="font-family: georgia; font-size: large;">And what has this
criminology brought us?<span style="mso-spacerun: yes;"> </span>More policing,
and not of the communitarian kind sometimes enjoyed by white communities, but
of the ‘hot spot’, militaristic tactics, violent style of policing that we have
been subjected to for decades. Is it effective? Well, that depends on how you measure 'effectiveness'; if by effective we mean more Aboriginal people
arrested and sent to prison, then yes.<span style="mso-spacerun: yes;">
</span>If we mean more just and less violent, then no.</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;"><span style="font-family: georgia; font-size: large;">In comparison,
Chris Cunneen and I envisioned an Indigenous approaches to criminological inquiry based
on the following core principles:</span></p>
<p class="MsoListParagraphCxSpFirst" style="line-height: normal; margin-bottom: 0cm; margin-left: 1.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 1cm; mso-add-space: auto; mso-list: l3 level1 lfo3; text-align: justify; text-indent: -1cm;"><span style="font-family: georgia; font-size: large;">1. Taking a stance of committed objectivity.<span style="mso-spacerun: yes;"> </span>This is as much a political stance as it is
an epistemological one.</span></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: normal; margin-bottom: 0cm; margin-left: 1.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 1cm; mso-add-space: auto; mso-list: l3 level1 lfo3; text-align: justify; text-indent: -1cm;"><span style="font-family: georgia; font-size: large;"><!--[if !supportLists]--><span><span style="mso-list: Ignore;">2. </span>Carrying on the theme of ‘politics’, the second principle entails
‘speaking truth to power’</span></span></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: normal; margin-bottom: 0cm; margin-left: 1.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 1cm; mso-add-space: auto; mso-list: l3 level1 lfo3; text-align: justify; text-indent: -1cm;"><span style="font-family: georgia; font-size: large;"><!--[if !supportLists]--><span><span style="mso-list: Ignore;">3. </span>The third is to ‘give back to the communities who have privileged you
with their knowledge and experience’, and not just in the form of sending them
a copy of your journal article.</span></span></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: normal; margin-bottom: 0cm; margin-left: 1.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 1cm; mso-add-space: auto; mso-list: l3 level1 lfo3; text-align: justify; text-indent: -1cm;"><span style="font-family: georgia; font-size: large;"><!--[if !supportLists]--><span><span style="mso-list: Ignore;">4. </span>Indigenous criminological research should be ‘real’: Meaning it must
come from within Indigenous peoples and their communities.</span></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;"><span style="font-size: large;"><span style="font-family: georgia;">I would like now
to propose a fifth principle: t</span><span style="font-family: georgia;">his principle
will encapsulate all the others, an over-arching principle, if you like, and
it is devised as a direct response to, rebuff the position taken by Carlen, Weatherburn
and others like them; it is:</span></span></p>
<p class="MsoListParagraphCxSpFirst" style="line-height: normal; margin-bottom: 0cm; margin-left: 1.0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 1cm; mso-add-space: auto; mso-list: l3 level1 lfo3; text-align: justify; text-indent: -1cm;"><span style="font-family: georgia;"><span style="font-size: large;"><!--[if !supportLists]--></span><span><span style="font-size: x-large; mso-list: Ignore;">5. </span><span style="font-size: large;">That Indigenous Criminology should be evangelical; in the sense that
it should strive to be s</span></span></span><span style="font-size: large;"><span style="font-family: georgia; text-indent: -1cm;">ubjective and biased; p</span><span style="font-family: georgia; text-indent: -1cm;">olitical, in that practitioners must take a stance that clearly aligns
with the needs of Indigenous communities and not the state; and it should s</span><span style="font-family: georgia; text-indent: -1cm;">et firm boundaries regarding membership, by rejecting those unable or
unwilling to adhere to the tikanga [philosophies] that form the basis of Indigenous
knowledge.</span><span style="font-family: georgia; text-indent: -1cm;"> </span></span></p><div><br /></div><div style="text-align: justify;"><span style="font-family: georgia; font-size: large;">In response to Carlen I say that these are the most desirable and potentially most self-affirming aspects of the best of contemporary Indigenous academic criminology.</span></div><div style="text-align: justify;"><span style="font-family: georgia; font-size: x-large;"><br /></span></div><div style="text-align: justify;"><span style="font-family: georgia;"><span style="font-size: large;">Lastly, one thing we must do is avoid wasting energy railing against the negative representations of Indigenous knowledge and Indigenous scholarship. The features that administrative and authoratarian criminologists offer as our weaknesses, are in fact what makes our work powerful, different and meaningful. In fact I would go further and argue that the reasons why our work is attacked for being 'too political' and 'too subjective', is because the richness of our research demonstrates the vacuous nature of the work of much of corporatist criminology. </span></span></div><div><br /></div>Juan Taurihttp://www.blogger.com/profile/12018264746122200511noreply@blogger.com0tag:blogger.com,1999:blog-8337645317345551984.post-82295012054150856952020-11-29T18:22:00.007-08:002020-11-29T18:25:06.120-08:00Presentation to the Griffith University Symposium: Bringing the 'Alternative' Back into Restorative Justice, Wednesday 25 November 2020<p style="text-align: justify;"><span style="font-family: georgia; font-size: large;"></span></p><div class="separator" style="clear: both; text-align: center;"><span style="font-family: georgia; font-size: large;"><iframe allowfullscreen="" class="BLOG_video_class" height="266" src="https://www.youtube.com/embed/WpQCafZIjgU" width="320" youtube-src-id="WpQCafZIjgU"></iframe></span></div><span style="font-family: georgia; font-size: large;"><br />Kia ora all</span><p></p><p style="text-align: justify;"><span style="font-family: georgia; font-size: large;">Here is the link to my recorded keynote of the Griffith University Symposium Bringing the 'Alternative' Back into Restorative Justice, held on Wednesday 25 November 2020.</span></p><p style="text-align: justify;"><span style="font-family: georgia; font-size: large;"><br /></span></p><p style="text-align: justify;"><span style="font-family: georgia; font-size: large;">The title of the presentation was 'Restorative Justice in the Land of the Long White Lie'</span></p><p style="text-align: justify;"><br /></p><p style="text-align: justify;"><br /></p><p style="text-align: justify;"><br /></p>Juan Taurihttp://www.blogger.com/profile/12018264746122200511noreply@blogger.com0tag:blogger.com,1999:blog-8337645317345551984.post-5256213467176112752020-07-17T02:02:00.002-07:002021-02-04T12:28:19.739-08:00Old Wine in an Old Bottle? An Indigenous Commentary on the Criminology of the Global South<br />
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; tab-stops: 152.4pt; text-align: justify;">
<span style="font-family: "cambria" , serif; font-size: large;">The
idea for the title of this presentation came from a discussion I had in early
2019 with a prominent Australian Aboriginal scholar regarding the Criminology
of the Global South (from here-on-in Southern Criminology), during which he described
engaging with material produced by Australian members of this ‘new’
criminological movement, as akin to drinking ‘old wine out of a dirty
bottle’. The old wine refers to the
rehashed Eurocentric theories and focus of the new criminology, while the dirty
bottle referred to the fact that Southern Criminology arose from the same
bastion of white privilege, the neo-liberal university, as had most of the schools
of criminology that have existed previously.<o:p></o:p></span></div>
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<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria" , serif; font-size: large;">According
to advocates, Southern Criminology is the latest criminological project seeking
to ‘decolonise’ the discipline, removing it from its ‘Northern’, Eurocentric
foundations and theoretical bias. <o:p></o:p></span></div>
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<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria" , serif; font-size: large;">The
esteemed British scholar Matthews, described Southern Criminology as “probably
the most significant theoretical development in the recent period”, and just
recently Fonseca described the movement as “a gush of fresh air in the debate
involving studies of crime, crime control and punishment” (quoted in Moosava,
2019).<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria" , serif; font-size: large;">I agree
with the gush of air part of that last quote, but I not as yet convinced of its
freshness, given the conduct of some of its Australian adherents towards
Indigenous scholars and scholarship over the past decade, and the lack of
meaningful engagement with our work and with Indigenous peoples in general. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria" , serif; font-size: large;">Unlike Leon
Moosavi’s paper published in the British Journal of Criminology in 2019, I will
not be offering a ‘friendly critique’ of this supposedly ‘new’ criminological
movement.<span style="mso-spacerun: yes;"> </span>If you’ve read Moosavi’s paper
you will recall that he chose to offer a friendly critique Southern Criminology
because he wanted to <i>enhance the project</i> due in part, to a belief that
it has a solidarity with the principles of decolonising criminology rather than
scepticism about its necessity or potential worth to the cause of social (and
especially to Indigenous) justice. Well right now I am sceptical not so much of
the <i>intent</i> of Southern Criminologists, because thus far they are saying
pretty much all the right things - racism bad, inequality bad, free us from the
shackles of ‘Northern’ theory, ‘decolonise the discipline’, and speak for the
disaffected - etc, etc.<span style="mso-spacerun: yes;"> </span>However, demonstrating
support for decolonisation required much more than a few statements included in
an article here or there, or collected edition/handbook.<span style="mso-spacerun: yes;"> </span>We, and by that I mean Indigenous peoples,
have heard it all before, so we tend to judge those who claim to be our ‘allies’
on their actual conduct, or, as this is an academic exercise, on the content of
their research (and their conduct during and after it), what they say about us,
who they have invited to speak about us, and if they are engaging respectfully
and meaningfully with us.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria" , serif; font-size: large;">The
theorist who appears to have greatly influenced the idea for a Southern
Criminology is Raewyn Connell, author of that well-known work Southern Theory
(2007).<span style="mso-spacerun: yes;"> </span>In that work Connell advanced
the argument for the ‘South’ to create its own body of theory and
knowledge.<span style="mso-spacerun: yes;"> </span>Her reasoning for offering
this proposition: because of the orientalist attitude that pervades the social
sciences that views academic scholarship and knowledge emanating from the South
as of poor quality and not worth consideration. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria" , serif; font-size: large;">As an
Indigenous person, and researcher, I do not entirely disagree with Connell’s assessment
of the social sciences. In my experience this attitude is pervasive within the
discipline of criminology; for example when a scholar like Don Weatherburn write
as recently as 2014, that there is nothing for us to learn from Indigenous
knowledge about the causes of crime, because all we need to know we can get
from western science (a not uncommon sentiment amongst Australian criminologists
in my experience), then Connell is clearly onto something.<span style="mso-spacerun: yes;"> </span>But she, just like many of the scholars involved
in Southern Criminology in my part of the world, are talking about a situation and
an issue that we Indigenous people have long known about, have been
researching, and actively seeking to address.<span style="mso-spacerun: yes;">
</span>One must wonder to what extent Southern Criminology is yet another
example of a bunch of (predominantly white) criminologists turning up extremely
late to our party…. largely uninvited.<o:p></o:p></span></div>
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<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria" , serif; font-size: large;">The idea
that Australian criminology is part of the periphery – a central platform of
the rationale for Southern Criminology - greatly amuses me.<span style="mso-spacerun: yes;"> </span>Why?<span style="mso-spacerun: yes;">
</span>Because of the long and ongoing history of bigotry within Australian
Criminology and the paternalistic and colonialist attitudes towards Indigenous
people and our knowledge.<span style="mso-spacerun: yes;"> </span>I’ll return to
this idea of Australian criminology as some backward, ignored, lonely bunch,
looking with longing to the Great North just to be recognised, like some teenager
at the school dance hoping someone, anyone, will ask him or her to dance, a
little later.<o:p></o:p></span></div>
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<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria" , serif; font-size: large;">So, let
us briefly discuss this project, this Southern Criminology and in so doing I am
going to skim briefly and broadly over the main arguments (for its existence),
etc, for a detailed understanding read the extant literature:<o:p></o:p></span></div>
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<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria" , serif; font-size: large;">It starts
with the observation that criminological theories and concepts have largely
been produced in ‘the West’, meaning Europe, the North America.<span style="mso-spacerun: yes;"> </span>It is also assumed that the ‘knowledge of the
North’ can be readily transported to the periphery, and that this knowledge
will be relevant anywhere (Moosavi, 2019), whether psycho-therapeutic programs or
policing tactics, or entire prison regimes, as in the case of New Zealand’s
importation the Integrated Offender Management system from Canada in the early
2000’s.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria" , serif; font-size: large;">Let me
just pause here for a moment because I need to say something about this
portrayal of the ‘North’.<span style="mso-spacerun: yes;"> </span>As an
Indigenous scholar I need to say that when we hear or read the term criminology
of North American and Western Europe, the moment it hits our brain it is
translated into White Criminology: criminology by and for white people who then
do us poor natives a huge favour by offering us their gift of criminological
knowledge to fix crime problems generated mostly from the colonising behaviour
of their ancestors, or indeed themselves, if my experience of Australian
criminologists is anything to go by.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria" , serif; font-size: large;">Moosava
(2019) also reports that Southern criminologists are motivated by the need to challenge
the largely one directional nature of knowledge flow (North to South) in order
to attain a more rounded criminological knowledge of crime and social harm.<span style="mso-spacerun: yes;"> </span>In this regard, much of what I have read thus
far from the Australasian practitioners of Southern Criminology leads me to
believe that what they are doing or intend to do is privilege the knowledge and
experiences of marginalised communities. <o:p></o:p></span></div>
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<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria" , serif; font-size: large;">Any
attempt by members of Southern Criminology to prioritise the experiences of the
marginalised, if this principle were to result in concrete action on their part,
would indeed be welcomed by Indigenous communities.<span style="mso-spacerun: yes;"> </span>But of course, some of us are already doing
just that.<span style="mso-spacerun: yes;"> </span>And so to presage one of my
critiques of Southern Criminology - at least the Australian variant - nothing
I’ve read so far about their motivations or the core focus of their work is in
fact new, as I stated previously, Indigenous scholars have been doing it, and
not just saying it, for decades.<o:p></o:p></span></div>
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<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria" , serif; font-size: large;">I agree
with Moosava’s point that so far Southern criminologists have not offered
enough reflection on whether the decolonisation of criminology is even possible
given the discipline’s Western origins, and its long and continuing parasitic
relationship with the state.<span style="mso-spacerun: yes;"> </span>The
difficulty of that disentanglement from the colonialist and paternalistic
mindset of criminology I will highlight with a couple of examples below.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria" , serif; font-size: large;">Secondly,
I also agree with Moosava’s contention that the Australian branch of Southern
Criminology is highly Eurocentic in terms of theory and personnel.<span style="mso-spacerun: yes;"> </span>He rightly points out that in the Palgrave Handbook
of Criminology and the Global South released in 2018, almost half of the 79
contributors are based in Australian institutions, and the vast majority were
white. <span style="mso-spacerun: yes;"> </span>This is reflective of the way in
which Southern Criminology is dominated by Australian criminologists to such an
extent that Moosava writes that it may be more accurate to describe it as
‘Australian Criminology’.<o:p></o:p></span></div>
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<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria" , serif; font-size: large;">At this
point Southern Criminology is not representative of the disaffected communities
who truly represent the South, such as the Indigenous peoples residing in
settler-colonial jurisdictions. For this reason, its claims to be a
decolonising project are groundless, unless of course they mean they are
decolonising themselves, in which case we wish them all the best.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria" , serif; font-size: large;">This
brings us to the inevitable question: how far ‘South’ do you need to be, to be
able to truly, accurately call yourself a ‘Southern Criminology’; how
disaffected, ignored or marginalised?<span style="mso-spacerun: yes;">
</span>Well, I put it to you that I needs to be a lot further south than the
comfortable, privileged position of academics in the wealthy academic
institutions of Brisbane, Sydney or Melbourne.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria" , serif; font-size: large;">Right
now, I am extremely pessimistic about Southern Criminology, especially the
leadership of its Australian branch, can engage with our experiences in a
meaningful way.<span style="mso-spacerun: yes;"> </span>For example, comments by
one of the founders of Southern Criminology during a keynote speech at a
recent, major criminology conference, draw attention to the continued
prevalence of ‘old school’ attitudes towards Indigenous scholarship within the
‘movement’.<span style="mso-spacerun: yes;"> </span>During question time they
were asked what made this ‘new criminology’ different from others that seek to
decolonise the discipline, such as post-colonial criminology, peacemaker criminology,
counter-colonial and Indigenous criminology’s, to which they answered: ‘these criminology’s
romanticise the other’, meaning they mythologise our old ways of doing justice
and misrepresent the causes of Indigenous offending.<span style="mso-spacerun: yes;"> </span>As I have said in an earlier blog, this
portrayal of ‘our criminology’ does not reflect the research and publications
we have produced about Indigenous peoples and crime.<span style="mso-spacerun: yes;"> </span>How is this attitude any different from Don
Weatherburn’s ignorant dismissal of Indigenous knowledge? <span style="mso-spacerun: yes;"> </span>I put it to you all that it is not. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria" , serif; font-size: large;">I want to
finish on one last point: in a 2016 article, Carrington et al, all leaders
in the development of Southern Criminology, stated that “[t]o be clear… our
purpose is not to add to the growing catalogue of new criminology’s...
[Southern Criminology] seeks to modify the criminological field to make it more
inclusive of histories and patterns of crime, justice and security outside the
global North... [It] seeks to work with and complement—<i>to Southernize</i>—other
established and emerging fields in criminology: feminist, green, postcolonial,
queer, rural, cultural and Asian. (2016: 11; emphasis mine).<span style="mso-spacerun: yes;"> </span>The wording is unfortunately, because it
leads one to ask, are they seeking to Southernise, or Colonise these other criminology’s?<span style="mso-spacerun: yes;"> </span>It also gives the impression that something
vital is missing from them, without clarifying exactly what ‘it’ is, and what
they offer that is better.<span style="mso-spacerun: yes;"> </span>And so, when
Southern Criminologists call for ‘the periphery to invade the centre’ (Brown
2018: 96), some may recoil at what they might feel is imperialist language. <span style="mso-spacerun: yes;"> </span>Again, I ask are they trying to decolonise or
colonise? <o:p></o:p></span></div>
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<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria" , serif; font-size: large;">Ok, so,
how do we explain the strange conduct of some of the Australian
contingent?<span style="mso-spacerun: yes;"> </span>I think that Leon Moosavi,
in his article from 2019, hits the nail on the head when he wrote that one of
the most urgent matters for Southern Criminology to address is whether
Australia should be considered as part of the Global South. <span style="mso-spacerun: yes;"> </span>Mark Brown (2018: 93) has also identified
this as a concern, stating that ‘Southern criminology faces its own existential
question: what makes you Southern?’ <span style="mso-spacerun: yes;"> </span>This
question divides opinion amongst proponents of Southern criminology. Some
believe that Australia is one of the ‘selected enclaves of the symbolic north
located south of the equator’ (Donnermeyer 2017: 128), whereas others
emulate Raewyn Connell’s view that Australia is marginalized in similar ways to
other Global South countries (Connell 2007: 212). <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria" , serif; font-size: large;">Australian
scholarship may often be ignored by those in the United States and the United
Kingdom, and Australia’s geographic location may make it harder for Australian
scholars to participate in international academic events, but Australia is
still a country that is developed, wealthy, stable, autonomous and privileged,
meaning that suggesting that Australia is part of the Global South is
problematic. At best, Australia may be part of the ‘semiperiphery’ (Medina
2011), but it still does not share the same hardship as the Asian, African and
Latin American countries that are typically considered as part of the Global
South, which is noteworthy because it has been suggested that a key component
of ‘epistemologies of the South’ is that they comprise ‘knowledge born in
struggle’ (Santos 2014: x).<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria" , serif; font-size: large;">The idea
that Australian criminology is isolated from its Northern counterparts is
nonsense.<span style="mso-spacerun: yes;"> </span>Overall, their knowledge is
not borne of struggle as Santos contends is a key marker of Southern
Criminology, unless you define ‘struggle’ as receiving a lukewarm coffee from a
café on the way to work.<span style="mso-spacerun: yes;"> </span>If you want to
see knowledge borne of struggle then go talk to Indigenous and African American
scholars and we’ll tell you about our experiences of dealing with racists in
the academy, of having our knowledge denigrated, our cultural practices and
languages incorporated into departmental and institutional strategic plans
(without meaningful funding attached); our people used as fodder as members of
the academy work to credentilise themselves to move up in seniority.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria" , serif; font-size: large;">The truth
is we are already ‘Southern’ and we don’t need a bunch of white criminologists
to show us what is required to decolonise the discipline; we’ve been doing it
for a lot longer than this latest criminological fad was conceived. Therefore, I do not advocate for the
decolonisation of criminology; instead I call for the formulation of our own social
justice-oriented discipline. Why? Because I believe our energy is best directed
at the needs of our own communities, rather than wasting it on showing white academics
how to behave more ethically. In the
end, it is not our job as Indigenous scholars to fix the problems of
whitecentric criminology – let’s leave them to ‘southernise’ themselves.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<b><span style="font-family: "cambria" , serif; font-size: large;">References<o:p></o:p></span></b></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria" , serif; font-size: large;">Brown,
M (2018) Southern Criminology in the Post-colony: More than a ‘Derivative
Discourse?, in K. Carrington, R. Hogg, J. Scott and M. Sozzo (Eds.),
<i>The Palgrave Handbook of Criminology and the Global South</i>. Cham: Palgrave
Macmillan: 83-104.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria" , serif; font-size: large;">Carrington,
K; Sozzo, M and Hogg, R (2016) Southern Criminology, <i>British Journal of
Criminology</i>, 56: 1–20.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria" , serif; font-size: large;">Connell,
R (2007) <i>Southern Theory: The Global Dynamics of Knowledge in Social Science</i>.
Cambridge: Polity Press. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria" , serif; font-size: large;">Donnermeyer,
J (2017) The Place of Rural in a Southern Criminology, <i>International Journal
for Crime, Justice and Social Democracy</i>, 6: 118–32.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria" , serif; font-size: large;">Medina,
J (2011) Doing Criminology in the ‘Semi-Periphery’ and the ‘Periphery’, in C. Smith,
S. Zhang and R. Barberet (Eds.), <i>Routledge Handbook of International
Criminology</i>. New York: Routledge: 13-23.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria" , serif; font-size: large;">Moosavi,
L (2019) A Friendly Critique of ‘Asian Criminology’ and ‘Southern Criminology’,
<i>British Journal of Criminology</i>, 59: 257-275. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria" , serif; font-size: large;">Santos,
B (2014) <i>Epistemologies of the South: Justice against Epistemicide</i>. Boulder:
Paradigm Publishers.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria" , serif; font-size: large;">Weatherburn,
D (2014) <i>Arresting Incarceration: Pathways Out of Indigenous Imprisonment</i>.
Canberra: Aboriginal Studies Press. <o:p></o:p></span></div>
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<span style="font-size: large;"><br /></span></div>
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<span style="font-size: large;"><br /></span></div>
<br />Juan Taurihttp://www.blogger.com/profile/12018264746122200511noreply@blogger.com0tag:blogger.com,1999:blog-8337645317345551984.post-71242698040911239882020-05-19T22:53:00.003-07:002021-11-11T16:34:17.662-08:00Community Research Webinar: Challenges and Opportunites for addressing inequities of the NZ justice system<p><a href="https://www.youtube.com/watch?v=p_bGsga9eaI&t=125s">https://www.youtube.com/watch?v=p_bGsga9eaI&t=125</a></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p><p><br /></p>Juan Taurihttp://www.blogger.com/profile/12018264746122200511noreply@blogger.com0tag:blogger.com,1999:blog-8337645317345551984.post-38170337883546112242020-04-24T18:21:00.001-07:002020-04-24T18:21:42.501-07:00A Commentary on Indigenous Research EthicsThe following commentary offers an Indigenous perspective with institutionalised research ethics processes.<br />
<br />
<a data-saferedirecturl="https://www.google.com/url?q=http://www.transformingsociety.co.uk/2020/04/23/decolonising-research-through-emancipatory-indigenous-ethics/&source=gmail&ust=1587864002076000&usg=AFQjCNFc_9zTC4L2XVOcwy0SdPb49ku6FA" href="http://www.transformingsociety.co.uk/2020/04/23/decolonising-research-through-emancipatory-indigenous-ethics/" target="_blank">http://www.<wbr></wbr>transformingsociety.co.uk/<wbr></wbr>2020/04/23/decolonising-<wbr></wbr>research-through-emancipatory-<wbr></wbr>indigenous-ethics/</a>Juan Taurihttp://www.blogger.com/profile/12018264746122200511noreply@blogger.com0tag:blogger.com,1999:blog-8337645317345551984.post-11875221865032896512020-01-23T17:56:00.003-08:002020-01-23T17:56:54.205-08:00The Boutique Shamans of Restorative Justice<br />
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<span lang="EN-AU" style="font-family: "cambria" , serif; font-size: 14.0pt; line-height: 200%;">The following entry is based on a paper I presented at the 2019 American Society of Criminology conference held in San Francisco:</span><br />
<span lang="EN-AU" style="font-family: "cambria" , serif; font-size: 14.0pt; line-height: 200%;"><br /></span>
<span lang="EN-AU" style="font-family: "cambria" , serif; font-size: 14.0pt; line-height: 200%;">In his 2008 tome ‘Crime, Aboriginality
and the Decolonisation of Justice’, Harry Blagg considers whether it is
possible for restorative justice to assist Indigenous peoples to decolonise settler
colonial criminal justice.<span style="mso-spacerun: yes;"> </span>Blagg ponders
whether the structures that sustain the RJ movement are “sufficiently <i style="mso-bidi-font-style: normal;">liminal</i> to accommodate Aboriginal
narratives”?<span style="mso-spacerun: yes;"> </span>Blagg’s searching question
is pertinent to the broader question this commentary is concerned with,
namely ‘of what use has RJ been to Indigenous peoples’?<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "cambria" , serif; font-size: 14.0pt; line-height: 200%;">Considering this question forces us to address
one of the significant gaps in the RJ lexicon, namely the lack of critical
analysis of race, ethnicity and indigenous self-determination, as these factors
intersect with RJ theory, the product marketing of RJ entrepreneurs, and the
conduct of the movement’s practitioners. </span><span style="font-family: "cambria" , serif; font-size: 14pt;">Drawing
on the work of Indigenous scholars such as Aldred and Deloria and others, on
the concept of </span><i style="font-family: cambria, serif; font-size: 14pt;">boutique shamanism</i><span style="font-family: "cambria" , serif; font-size: 14pt;">,</span><span style="font-family: "cambria" , serif; font-size: 14pt;"> I will argue that the tendency for
RJ advocates and practitioners to “indigenise” their programs through appropriation
of Indigenous cultural artifacts, is the criminal justice equivalent of the ‘boutique
shamans’ of the New Age Spiritualist movement that began in the late 1960s and
developed into a full-blown, international market by the 1990s. </span><br />
<span style="font-family: "cambria" , serif; font-size: 14pt;"><br /></span>
<span style="font-family: "cambria" , serif; font-size: 14pt;">And just like those who fraudulently pose as Native American traditional healers, the boutique shamans of the RJ movement have for decades been misappropriating Indigenous cultural artifacts for their own benefit, often to the detriment of Indigenous peoples striving to attain a measure of jurisdictional autonomy.</span><br />
<span style="font-family: "cambria" , serif; font-size: 14pt;"><br /></span>
<span style="font-family: "cambria" , serif; font-size: 14pt;">Furthermore, through the fraudulent marketing of their RJ wares as 'indigenous-based' or 'inspired', the boutique shamans of RJ, whether knowingly or otherwise, support the settler-colonial state's efforts to stymie Indigenous peoples attempts to practice self-determination.</span><br />
<span style="font-family: "cambria" , serif; font-size: 14pt;"><br /></span>
<span style="font-family: "cambria" , serif; font-size: 14pt;">In this commentary I will attempt to demonstrate an inherent paradox of the RJ movement, one previous identified by George Pavlich - that the more the movement aligns itself with the (settler-colonial) state and thus became increasingly institutionalised, the more it shed its transformative, communitarian roots. Furthermore, the alignment between RJ entrepreneurs and the state is in part founded on the extraction and appropriation of Indigenous cultural artifacts. Thus a further paradox exists, namely that the more the movement aligned itself with the formal system, the more it transformed from a communitarian movement, into a <i>Colonial Project</i> that supports the state as it grapples with the dual (hegemonic) threat of ongoing Indigenous over-representation in criminal justice, and <i>Indigenous counter-hegemonic activity</i> and critique of settler-colonial justice. </span><br />
<b style="mso-bidi-font-weight: normal;"><span lang="EN-AU" style="font-family: "cambria" , serif; font-size: 14.0pt; line-height: 200%;"><br /></span></b>
<b style="mso-bidi-font-weight: normal;"><span lang="EN-AU" style="font-family: "cambria" , serif; font-size: 14.0pt; line-height: 200%;">Restorative Justice: A Case Study in
Boutique Shamanism and Social Justice Hucksterism</span></b></div>
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<span style="font-family: "cambria" , serif; font-size: 14pt;">The
past 30 years have seen the birth of a new growth industry in the United States,
known as ‘American Indian Spiritualism’, part of a broader New Age Spiritualist
movement (NASM).</span><span style="font-family: "cambria" , serif; font-size: 14pt;"> </span><span style="font-family: "cambria" , serif; font-size: 14pt;">This profitable enterprise
allegedly began with a number of literary hoaxes carried out by non-Indians
such as Carlos Castaneda and Jay Marks (a.k.a.: ‘Jamake Highwater’), along with
Indigenous collaborators such as Alonzo Blacksmith, ‘Chief Red Fox’ and
Hyemeyohsts Storm.</span><span style="font-family: "cambria" , serif; font-size: 14pt;"> </span><span style="font-family: "cambria" , serif; font-size: 14pt;">According to Ward Churchill, each of these authors wrote bad distortions and outright lies about
American Indigenous spirituality to enhance the marketability of their products
on the growing, increasingly globalised NASM market.</span></div>
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<br /></div>
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<span lang="EN-AU" style="font-family: "cambria" , serif; font-size: 14.0pt; line-height: 200%;">This now
brings us to the RJ movement and its own history of appropriation of Indigenous
cultural artifacts.<span style="mso-spacerun: yes;"> </span>It is my contention
that we can see many of the practices of appropriation and disempowerment by
members of the NASM, in the conduct of RJ advocates, practitioners and
academics. The parallels are obvious, from the exaggerated ‘histories’ linking
RJ to Indigenous cultural artifacts and responses to social harm, to the
unabashed hucksterism of RJ entrepreneurs marketing their eroticised,
indigenised wares on the globalised crime control market, as the franchise
company Real Justice did in the late 1990s and early 2000s across the US and
Canada.; all the while ignoring the
critique of their activities by Indigenous scholars and their critical allies
that began in the late 1990s, and continues today.<o:p></o:p></span></div>
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<br /></div>
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<span lang="EN-AU" style="font-family: "cambria" , serif; font-size: 14.0pt; line-height: 200%;">Understanding
the motivations of RJ advocates for their hucksterism lies perhaps in the
paradoxical position of the ‘movement’ alluded to by Schiff who, in
similar vein to Pavlich, wrote of the tension placed upon the RJ movement from
its “strange paradoxical position of trying to breach the social order of
governmental justice…. while also trying to simultaneously integrate within
those same institutions”.<span style="mso-spacerun: yes;"> </span>The attempts
to breach the walls of governmental justice, to become acceptable to the policy
sector, has arguably given rise to a peculiar response to RJ among both the
policy and political classes of many western jurisdictions, whereby RJ has
being accepted to one degree or another, with both conservative and progressive
policy workers and government.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<br /></div>
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<span lang="EN-AU" style="font-family: "cambria" , serif; font-size: 14.0pt; line-height: 200%;">Schiff
contends further that in order to move from the periphery to the centre of contemporary
justice practice, to navigate the discriminating machinery of neo-liberal crime
control, RJ advocates had to confront and acknowledge the barrier it faced in
terms of the perception that it was a ‘threat’ to the status quo.<span style="mso-spacerun: yes;"> </span>Thus advocates, practitioner and
entrepreneurs one and all, had to learn to speak the language of the political
class and the policy sector, and mold their restorative practice into forms
suitable for neo-liberal, western crime control.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<br /></div>
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<span lang="EN-AU" style="font-family: "cambria" , serif; font-size: 14.0pt; line-height: 200%;">In
doing so they subverted the communitarian ethos of ‘restorative’ philosophy by
reorienting their practice to placate the neo-liberal obsession with the
deviant individual.<span style="mso-spacerun: yes;"> </span>For their approach
and practices to be provided legislative and financial support, they had to
demonstrate the viability of their approach to social harm and, arguably more
importantly, <i>what they could do for government in meeting its crime control
needs</i>.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<br /></div>
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<span lang="EN-AU" style="font-family: "cambria" , serif; font-size: 14.0pt; line-height: 200%;">And so
how was the industry to procure state support for their policies and
products?<span style="mso-spacerun: yes;"> </span>One strategy was to develop
products suited to specific criminal justice markets.<span style="mso-spacerun: yes;"> </span>Enter the Boutique Shamans of restorative
justice and the use of Indigenous cultural artifacts to market RJ programs in
jurisdictions that were experiencing significant over-representation of their Indigenous
peoples in the criminal justice system.</span></div>
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<b><span lang="EN-AU" style="font-family: "cambria" , serif; font-size: 14.0pt; line-height: 200%;">Playing Indigenous: The Boutique Shamans of
Restorative Justice<o:p></o:p></span></b></div>
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<span lang="EN-AU" style="font-family: "cambria" , serif; font-size: 14.0pt; line-height: 200%;">Elsewhere
I and others, like Chris Cunneen and Harry Blagg, have demonstrated the extent
to which the RJ industry has long moved on from the emancipatory,
transformative rhetoric (and goals) that characterised many of its foundational
texts.<span style="mso-spacerun: yes;"> </span>Instead, over a thirty-year
period it rapidly transitioned from an emancipatory project to become an
important cog in the machinery of settler-colonial crime control. Analysis of this transition, including the
strategic<i> appropriation </i>of Indigenous life-worlds, demonstrates that the
<i>institutionalisation </i>and<i> bureaucratisation</i> of RJ was based in
part on exaggerated claims of its ‘Indigenousness’ and the suitability of its
products for solving the wicked problem of Indigenous overrepresentation.<span style="mso-spacerun: yes;"> </span><span style="mso-bidi-font-style: italic;">Boutique shamanism </span>played a
significant role in both the transition and the increasing globalisation of the
movement; their conduct also underlines the movements condescending approach to
Indigenous peoples and their responses to social harm.<o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "cambria" , serif; font-size: 14.0pt; line-height: 200%;">In 2008, Harry Blagg (p. 79)
presciently argued that “Indigenous processes can be appropriated, denuded of
context and employed to meet the interests of the status quo”.<span style="mso-spacerun: yes;"> </span>The process of appropriation via the
shamanistic activities of RJ practitioners benefits both the status quo,
meaning the settler colonial state’s hegemony over crime control, and the RJ
Industry itself, with the latter able to more effectively match its products to
the pressing needs of government.<span style="mso-spacerun: yes;"> </span>And in
the settler-colonial context, no policy issue is more pressing than the wicked problem
of Indigenous over-representation, a problem we argue here, that opened crime
control to the boutique shamanism previously observed in NASM. <o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "cambria" , serif; font-size: 14.0pt; line-height: 200%;">By appropriating what it judges to be ‘acceptable’
elements of Indigenous culture, in the case of RJ, and especially of its
vanguard initiative the FGC, while at the same time largely ignoring the
structural violence that its institutionalisation supports, exposes the tokenistic
nature of RJ programs.<span style="mso-spacerun: yes;"> </span>Restorative
justice advocates and practitioners, whether knowingly or unknowingly involved
in or supportive of indigenised programs, are in effect ‘playing Indigenous’ in
much the same way as the plastic shaman of NASM are with their Europeanised sweat
lodges and faux Sun Dance ceremonies.</span></div>
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<span lang="EN-AU" style="font-family: "cambria" , serif; font-size: 14.0pt; line-height: 200%;">To understand the importance of the
activities of the boutique shaman of the RJ movement, we turn to Blagg (2008)
who argues that “[t]he Indigenous dimension provided a wholesome adornment to
the nourishing imagery of restorative justice: redolent with images of peace pipes,
desiderata, the creator spirit and mother earth”.<span style="mso-spacerun: yes;"> </span>Through the experiences of Māori and other Indigenous
peoples having had their life-worlds ‘indigenised’, or, like the </span><span style="font-family: "cambria" , serif; font-size: 14.0pt; line-height: 200%;">Stó:lo of the
Fraser Valley, British Columbia</span><span lang="EN-AU" style="font-family: "cambria" , serif; font-size: 14.0pt; line-height: 200%;">,
having experienced the importation of a supposedly indigenous crime control
product that inhibit their own practices, we might conceptualise RJ products like
the FGC and Sentencing Circles, in terms of Tsing’s ‘packages of
political subjectivity’, meaning that they are:<o:p></o:p></span></div>
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<br /></div>
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<span lang="EN-AU" style="font-family: "cambria" , serif; font-size: 14.0pt; line-height: 200%;">[C]reated in a process
of unmooring in which powerful carriers reformulate the stories they spread
transnationally… These packages carry the inequalities of global geo-politics
even as they promote the rhetoric of equality. Those who adopt and adapt them
do not escape the colonial heritage, even as they explore its possibilities.<o:p></o:p></span></div>
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<br /></div>
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<span lang="EN-AU" style="font-family: "cambria" , serif; font-size: 14.0pt; line-height: 200%;">The exported /imported programmes in
question are seen by some Indigenous practitioners as an extension of formal
state justice processes beyond the Eurocentric bias of its traditional response
to social harm; mostly because of claims that it enables ‘other ways of doing
justice’ to be part of the formal system. And yet, we must always be mindful of
what Aas calls the “geo-political imbalances of power between ‘exporters’ and
‘importers’ of penal policies and interventions”, meaning that we need to be
wary of the parasitic relationship between certain exporters
(government/think-tank/academics/corporation), importers (another nation state/government
agency) and the customers who end up ‘receiving’ said products.<span style="mso-spacerun: yes;"> W</span>e should also be cognoscente of these
relations, because all too often a customer or community has been given little
choice but to receive these culturally appropriated ‘gifts’, as occurred in
Canada with the implementation of variants of the FGC forum throughout the
2000s. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<br /></div>
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<span lang="EN-AU" style="font-family: "cambria" , serif; font-size: 14.0pt; line-height: 200%;">As Tsing further argues, we
should always keep in mind “the particularity of globalist projects”, meaning
that we should critically analyse who is constructing, exporting and importing
artifacts, and who, or what (entity) stands to benefit most from the
import/export.<span style="mso-spacerun: yes;"> </span>And Indigenous peoples in
particular, given a long history of negative relations to setter colonial crime
control, need to be especially vigilant of the appropriating activities of
justice entrepreneurs, because it is evident that within criminal justice, and
especially the RJ movement because as Leong contends “[n]onwhiteness has….
become something desirable — and for many, it has become a commodity to be
pursued, captured, possessed, and used”.<span style="mso-spacerun: yes;">
</span><o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span lang="EN-AU" style="font-family: "cambria" , serif; font-size: 14.0pt; line-height: 200%;">Concluding Comments: How Did it Come to
This?<o:p></o:p></span></b></div>
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<span lang="EN-AU" style="font-family: "cambria" , serif; font-size: 14.0pt; line-height: 200%;">Almost twenty years has passed since Gloria
Lee (1999) accurately predicted that the spread of the supposedly ‘Maori’ and
‘restorative’ FGC forum as <i>the</i> programmatic response to youth offending
in Canada, most especially for Indigenous youth, would have little impact on
Indigenous youth offending rates, ann nor would it support Indigenous peoples
to attain the jurisdictional autonomy long sought for.<span style="mso-spacerun: yes;"> </span>And she was correct: Canada’s Indigenous
peoples continue to struggle to gain state support to implement their own
responses to social harm. The salience of Lee’s
prediction brings us to the perhaps the central question about the powers
attributed so often to RJ forums, namely ‘what roles does RJ play in today’s
criminal justice landscape’?<span style="mso-spacerun: yes;"> </span>From an
Indigenous perspective the answer might be <i>a</i>s <i>a significant colonial
project in support of the settler-colonial states continued subjugation of
Indigenes</i>.<o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "cambria" , serif; font-size: 14.0pt; line-height: 200%;">There is perhaps some reason to hope that
things might soon change in the form of prominent RJ advocates beginning to
critically reflect on the limitations of RJ, and the movements complicity in
the marginalisation of disaffected communities, such as Indigenous peoples.<span style="mso-spacerun: yes;"> </span>For example, in 2013 Mara Schiff wrote that:<o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "cambria" , serif; font-size: 14.0pt; line-height: 200%;">My experience at the Symposium thus far
had led me to ponder the possibility that the success of restorative justice in
educational, juvenile or criminal justice institutional contexts may be
intrinsically limited by the broader complex power structures within which such
reform is situated.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "cambria" , serif; font-size: 14.0pt; line-height: 200%;">Self-reflection is always a good thing,
but what if the focus, the questions contemplated are the wrong ones – or
perhaps more accurately, the more convenient ones?<span style="mso-spacerun: yes;"> </span>What if instead, the question should be, as
we have pondered elsewhere, ‘what <span style="mso-bidi-font-style: italic;">part
does RJ play</span> in the replication of social division and social injustice’? And, we might also ask ‘why do settler colonial governments favour
appropriated justice processes and policies to deal with the wicked problem of
Indigenous over-representation’?<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "cambria" , serif; font-size: 14.0pt; line-height: 200%;">One possible answer to these questions
is because it enables state functionaries to develop politically expedient
responses to the counter-hegemonic insurgencies of Indigenous and other
disaffected peoples.<span style="mso-spacerun: yes;"> </span>I contend that RJ,
as exemplified in FGC-like, stated-dominated forums, provides nourishment to
the settler-colonial state through its support for the <i>program of
recuperation</i> that state undertakes to nullify Indigenous critique of the
criminal justice system.<o:p></o:p></span></div>
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<span lang="EN-AU" style="font-family: "cambria" , serif; font-size: 14.0pt; line-height: 200%;">The policy sectors adoption of RJ,
especially as a response to the Indigenous problem, was never intended to open
the door to Indigenous empowerment and self-governance in the realm of
justice. Instead, the intent was to extend
the provenance of state ownership over social conflict in order to (re)empower
the state, to enable it to recuperate the ideological and programmatic high
ground in the face of two decades or more of Indigenous political radicalism,
and critique of settler-colonial governance. Arguably, the settler-colonial state
<i>recovered</i> in part, by convincing us of its cultural sensitivity, in the simplistic hope that this move would overcome the socio-cultural gap between our ‘communitarian’
justice tendencies, and the supposedly sophisticated rationality of the ‘Western Way’ of
justice.<o:p></o:p></span></div>
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<br />Juan Taurihttp://www.blogger.com/profile/12018264746122200511noreply@blogger.com0tag:blogger.com,1999:blog-8337645317345551984.post-84504312534619413472019-10-21T18:15:00.000-07:002019-10-21T18:15:52.915-07:00Publication of the First Edition of Decolonization of Criminology and Justice<div style="text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;">Hi all</span></div>
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<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;">Please find here a link to the first publication of the journal Decolonization of Criminology and Justice, edited by Antje Deckert (AUT University, Auckland) and myself. Please read, share and just as importantly, submit work for consideration!</span></div>
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<a href="https://ojs.aut.ac.nz/dcj/index.php/DCJ"><span style="font-family: Arial, Helvetica, sans-serif; font-size: large;">https://ojs.aut.ac.nz/dcj/index.php/DCJ</span></a></div>
Juan Taurihttp://www.blogger.com/profile/12018264746122200511noreply@blogger.com0tag:blogger.com,1999:blog-8337645317345551984.post-21468533949892339462019-07-07T00:55:00.003-07:002019-07-07T00:55:47.452-07:00Police Racism and the Asshole Trajectory<div style="text-align: justify;">
<b>Setting the Scene</b></div>
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Early in 2017 I was involved in a Facebook discussion with friends about police, racism and Indigenous peoples.</div>
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The discussion began with a statement I posted that a key driver of Maori over-representation in crime statistics was due to the high level of police surveillance and 'policing' of Maori, especially Maori youth.</div>
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Enter two Facebook 'friends' (now 'ex' friends... obviously), both ex-cops. The first started his comments by pointing out a) not all cops are racist, b) Maori offending is due to poor parenting, and other similar statements. In response to criticism of his statements, including requests for evidence to support his position said friend became increasingly bigoted in his comments, ending with a claim that Maori crime was a result of an undefined 'thing' called 'Maori privilege'.<br />
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Enter ex-cop #2 who began his contribution by making 2 fairly predictable statements: ex-cop #1 was a 'great bloke' who helped lot of young people, and, just like his mate, argued that 'not all cops are racist'.<br />
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As with ex-cop #1, pointing out that a) no one had actually said that all cops were racist, but that b) some actually are and we need to discuss and analyse their conduct, made no difference as ex-cop #2 continued to make pointless, unrelated comments about the great work cops do. But just like ex-cop #1, each time his unsupported comments were challenged, his posts became ever more shrill, aggressive and personal, and included stock standard responses of the pro-cop, anti-Maori brigade, such as 'Maori lack responsibility,' 'their culture is violent', through to the old chestnut, 'unless you've worn the uniform you don't know what the job is like'. This last statement I have often heard and it always intrigues me. I have found it is commonly used by cops/ex-cops when their conduct and that of their organisation is criticised; and the intent of this comment is obvious, to shut down any criticism of police behaviour, and most especially, police misconduct.</div>
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<b>Arguing with (Ex)Cops and the the Asshole Trajectory</b></div>
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I learnt a couple of things from my engagement with these ex-cops, firstly, it is a waste of time debating the issue of police racism with ex-cops as no amount of research-generated evidence deters them from their belief that racism is a) non-existent in New Zealand's police service, or b) if it does exist it is due to a 'few bad apples' while the barrel overall is full of wonderful, helpful social justice warriors. Entering into a debate with many ex-cops is to enter a fact-free zone full of sulking, bullying, threats and harassment, all of which I experienced over the 12 months following the Facebook debate, when I continued to receive vacuous, poorly informed emails from one of the ex-cops, in an attempt, according to him, to 'moderate' my comments on police and racism.</div>
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And secondly, debates and discussions with this group often take on a readily identifiable trajectory of behaviour that I call <b>The Asshole Trajectory</b>, which looks something like this:</div>
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<u>Phase 1: The Reasonable Man</u></div>
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Phase one is easy to discern and describe, said individual(s) enter the discussion and/or debate with what they (but not always everyone else) believe are 'reasonable' points or arguments. For example ,'Dave's a good bloke, he helped lots of young people when he was a cop; he really cared', and 'not all cops are racist'.</div>
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<u>Phase 2: The Protector</u></div>
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Phase 2 kicks in when much to their confusion, everyone continues to discuss police racism, at which point their comments become more 'protective' of the reputation of the police as an institution, such as 'well you know the job is really hard; you wouldn't understand, you've not worn the uniform; and 'I never saw any racism when I was a cop' (meaning since they didn't experience it, it doesn't exist).</div>
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<u>Phase 3: The Wounded Veteran</u></div>
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Further criticism of their comments, and unmet requests that they provide supporting evidence for their claims, brings on phase 3, what I call 'the big sulk'. During this stage the comments become increasingly personal,of the 'you are a typical academic' kind, which is meant to infer that the 'ivory tower' of academia renders commentators like me disconnected from our community, usually followed by comments about all abuse and prejudice they experienced as cops to demonstrate that cops also suffered bigotry. And there is no denying that sometimes they do experience it, but our discussion was the bigotry of police, an issue that my 2 friends failed to address throughout the discussion.</div>
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<u>Phase 4: The Asshole</u></div>
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And lastly, as more and more criticism of their posts piles on, as they collapse under the weight of their unevidenced, poorly crafted arguments, they move into the last phase,where their commentary turns to personal insults and bigotry. It is in the last phase of the Asshole Trajectory, that you will receive emails and facebook posts with comments like 'well, you lot ate the Moriori, 'the haka supports domestic violence', and 'I am proud that I locked up so many of your bros', etc, etc. It is during this phase that they finally expose themselves to be an asshole; but unfortunately an asshole who once wielded the privilege and power that comes from wearing the New Zealand Police uniform, and policed our rangatahi/youth and our communities.<br />
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Juan Taurihttp://www.blogger.com/profile/12018264746122200511noreply@blogger.com0tag:blogger.com,1999:blog-8337645317345551984.post-21827681395895941692019-06-29T23:47:00.002-07:002019-06-29T23:47:50.644-07:00University of Waikato Tauranga Public Lecture Series<br />
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Part 2 - Reducing Our Prison PopulationJuan Taurihttp://www.blogger.com/profile/12018264746122200511noreply@blogger.com0tag:blogger.com,1999:blog-8337645317345551984.post-58259174750189918042019-06-21T18:49:00.000-07:002019-06-21T18:49:18.306-07:00University of Waikato Tauranga Public Lecture Series<div class="separator" style="clear: both; text-align: center;">
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Part I - Reducing Our Prison PopulationJuan Taurihttp://www.blogger.com/profile/12018264746122200511noreply@blogger.com0tag:blogger.com,1999:blog-8337645317345551984.post-39422741845336887932018-12-16T13:53:00.001-08:002018-12-16T13:53:36.364-08:00Reducing Our Prison Population - Past Failures and New Approaches<br />
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<span style="font-family: "Cambria",serif; font-size: 14.0pt; line-height: 200%;">The following blog is based on notes from a presentation given as part of the University of Wollongong Tauranga campuses public lecture series for 2018:</span></div>
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<span style="font-family: Cambria, serif;"><span style="font-size: 18.6667px;"><b>Introduction</b></span></span></div>
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<span style="font-family: "Cambria",serif; font-size: 14.0pt; line-height: 200%;">Earlier this year the
Minister of Justice, Andrew Little announced the latest in what has been, since
the late 1980s, a long line of reviews, tax payer-funded summits and
inter-agency, ‘whole-of-government’ projects aimed at making the criminal
justice system work more efficiently and effectively.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span style="font-family: "Cambria",serif; font-size: 14.0pt; line-height: 200%;">Officially launched at a
summit held in Porirua in October, the stated aim of the review is to reduce
New Zealand’s prison muster by 30 percent over the next 15 years.<span style="mso-spacerun: yes;"> </span>And a specific focus of the review is on the significant
over-representation of Maori in the prison population specifically, and in the
criminal justice system overall. <o:p></o:p></span></div>
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<span style="font-family: "Cambria",serif; font-size: 14.0pt; line-height: 200%;">This presentation
represents a modest offering in response to the current government’s attempt to
make the justice system more effective, and just.<o:p></o:p></span></div>
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<span style="font-family: "Cambria",serif; font-size: 14.0pt; line-height: 200%;">Before I move into the
main part of my presentation, I want to say something about the focus and
intent of my commentary: <o:p></o:p></span></div>
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<span style="font-family: "Cambria",serif; font-size: 14.0pt; line-height: 200%;">There are two key themes
that both run thru my presentation and join the elements together:</span></div>
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<span style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;">The policy
sector/political class has had the lead for decades in developing and
implementing responses to social harm.</span><span style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;">
</span><span style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;">It is fair to say that its impact has been mixed, with as many failures
as successes, although given the lack of independent scrutiny of its
activities, this is a subjective proposition I make, rather than an empirical
one.</span><span style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;"> </span><span style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;">However, regardless of its many
failures, it is a necessary part of any attempt we make to reduce the prison
population, and so reform of the policy sector and the political context of
crime control policy development is an absolute must if we are to meet the 30%
reduction target set by Minister Little.</span></div>
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<span style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;">Any substantive move to
reduce the prison population requires a significant increase in the role of
communities, including community-based service providers, in the development
and delivery of policies and interventions.</span><span style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;">
</span><span style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;">The days of the wholesale importation of policies and interventions from
other high crime jurisdictions need to be a thing of the past.</span></div>
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<b><span style="font-family: "Cambria",serif; font-size: 14.0pt; line-height: 200%;">PART I</span></b><span style="font-family: "Cambria",serif; font-size: 14.0pt; line-height: 200%;"><o:p></o:p></span></div>
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<u><span style="font-family: "Cambria",serif; font-size: 14.0pt; line-height: 200%;">Overview of Past Attempts to
Review Criminal Justice<o:p></o:p></span></u></div>
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<span style="font-family: Cambria, serif; font-size: 14pt; line-height: 200%;">By way
of background and to add context to my commentary, it is based on 10 years working
in the policy sector, the majority spent analysing crime control policy), and
some 15 years carrying out research on crime control in settler-colonial
jurisdictions. </span><span style="font-family: Cambria, serif; font-size: 14pt; line-height: 200%;"><o:p></o:p></span></div>
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<span style="font-family: Cambria, serif; font-size: 14pt; line-height: 200%;">I will
use examples and case studies gleamed from my policy and research experience to
a) highlight reasons why we have failed to arrest the rate of imprisonment, to
reduce the harm that occurs in our communities, and to eradicate bias and
racism within the criminal justice system, and b) evidence my key argument for
a significant overhaul of the policy industry and the political classes’
influence on crime control policy, without which any significant reduction in
crime, social harm and use of imprisonment is impossible.</span><span style="font-family: Cambria, serif; font-size: 14pt; line-height: 200%;"><o:p></o:p></span></div>
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<b><span style="font-family: Cambria, serif; font-size: 14pt; line-height: 200%;">Failures
and Examples<o:p></o:p></span></b></div>
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<span style="font-family: Cambria, serif; font-size: 14pt; line-height: 200%;">When I
arrived at Corrections in early 2001, the agency was in the process of
implementing the Integrated Offender Management (IOM) initiative.
Imported more or less wholesale from Canada, IOM was intended to
streamline the delivery of prison-based services to inmates to ensure their
'sentence plans' matched their 'criminogenic needs', such as anger management
and alcohol and drug dependency.<o:p></o:p></span></div>
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<span style="font-family: Cambria, serif; font-size: 14pt; line-height: 200%;">The
importation of IOM provides a case study that encapsulates all that is wrong
with the crime control policy sector in New Zealand:</span></div>
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<span style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;">It was evident that senior management was hell-bent in introducing
the process, regardless of criticism or dissent: For that reason ‘consultation’
with internal and external stakeholders was superficial, a tick-the-box
exercise. I personally attended 3 so-called consultations, and read the reports
written thereafter, in each one any criticism or difficult question had been
either not included, or re-worded to enable the department of answer from a pre-conceived
suite of answers.</span></div>
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<span style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;"><br /></span></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;">The importation exercise involved liberal use of what is most
accurately called the </span><b style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;">orientalisation </b><span style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;">of
the social context with regards the potential impact of the process on
Maori.</span><span style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;"> Orientalisation here refers to the tendency of the policy sector to justify importing policies and interventions on the basis that they 'work for African Americans' so will work for other people of colours, like Maori. </span></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;"><br /></span></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;">The hegemony of policy-based evidence: a few years after the
implementation of IOM and its suite of criminogenic interventions, time came
for the analysis and release of the first tranche of outcome-based data,
meaning the impact of the programmes on recidivism.</span><span style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;"> </span><span style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;">The results were, to say the least, not what
the department had predicted.</span><span style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;"> </span><span style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;">For some
interventions – such as Straight Thinking - Maori who did not attend had lower
recidivism rates than those that did.</span><span style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;">
</span><span style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;">The ‘report’ was suddenly taken from the primary author to be ‘edited’,
due to the poor results of the programmes.</span></div>
<div class="MsoListParagraph">
<br /></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: Cambria, serif; font-size: 14pt; line-height: 200%;">The implementation of IOM by Corrections highlights a number of
failings across the criminal justice sector that explains its poor record of
impacting crime rates, a number of which I will return to throughout this
presentation namely that:</span></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;"><br /></span></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;">The propensity
for the sector to rely on importing crime control policies and interventions
from other high crime, western jurisdictions.</span></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;"><br /></span></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;">Retrofitting
crime control policies and processes to the New Zealand context without the
requisite engagement and research work required to ensure effectiveness and
‘fit’.</span></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;"><br /></span></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;">An aversion by
the major criminal justice agencies to admit mistakes, release information that
does not portray them in a good light.</span></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;"><br /></span></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;">An
unwillingness to trust the ‘community’ here to assist in development effective
responses to social harm.</span></div>
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<br /></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-align: justify; text-justify: inter-ideograph;">
<b><span style="font-family: Cambria, serif; font-size: 14pt; line-height: 200%;">Science
and Evidence-Based Policy are Not King</span></b><b><span style="font-family: Cambria, serif; font-size: 14pt; line-height: 200%;"><o:p></o:p></span></b></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: Cambria, serif; font-size: 14pt; line-height: 200%;">The
rise of IOM coincided with a revolution within many of the crime control
agencies wherein 'science' and 'evidence' became the basis of policy-making,
the development of interventions, and allocation of resources. At least
that is what the policy sector told itself and the public from the early 2000s
onwards. <o:p></o:p></span></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: Cambria, serif; font-size: 14pt; line-height: 200%;">Quite
often this was not the case, with pertinent evidence being totally ignored, or
the evidence that suits a predetermined policy outcome favoured over the messy
stuff, like evidence that contradicts a Cabinet Minister's pet project, or that
highlights the negative impact of government’s social and economic policy.</span><span style="font-family: Cambria, serif; font-size: 14pt; line-height: 200%;"><o:p></o:p></span></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: Cambria, serif; font-size: 14pt; line-height: 200%;"><br />
A recent, classic example of policy implementation that ignored available
evidence was the government's decision to introduce boot camps. No firm
evidence existed to indicate that this intervention would result in positive
outcomes for youth, but it was implemented regardless. Why? Well, there are a number of reasons but
in this particular case the answers are 'populist politics' and 'ideology'.<o:p></o:p></span></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: Cambria, serif; font-size: 14pt; line-height: 200%;">To
understand how such a poorly performing crime control intervention could be
introduced, you have to ignore the rhetoric that New Zealand's policy sector is
apolitical (as in neutral) and that policy decisions are based on
scientifically-derived evidence. <o:p></o:p></span></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: Cambria, serif; font-size: 14pt; line-height: 200%;">This
is often not the case in the crime control sector. The introduction of boot
camps was purely ideological - of the 'get tough on crime and bring back
military-style discipline for those young thugs' type you will often hear in
RSA bars; the 'a good thrashing never did me any harm' approach to social
policy. </span><span style="font-family: Cambria, serif; font-size: 14pt; line-height: 200%;"><o:p></o:p></span></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: Cambria, serif; font-size: 14pt; line-height: 200%;"><br />
To their credit Ministry of Justice officials provided their Minister with a
thorough briefing, one that highlighted the lack of evidence that the
intervention would in fact, reduce youth offending. The Minister moved forward with the policy,
simply noting that he had “received, but not read the briefing”. Let me repeat that, he had “received but not
read” a briefing. I will come back to
this ‘attitude’ soon.<o:p></o:p></span></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: Cambria, serif; font-size: 14pt; line-height: 200%;"> I wish to be clear about one thing - sometimes
evidence has a significant impact on policy development and implementation.
My argument here is sometimes it does not. The policy process can
be, and often is, highly political and ideological, with interventions and
policies influenced as much by who a Minister was drinking with last week, as
it is on independent, empirical evidence.
So in this example, this case study, we see the impact on crime control
policy, of ideology, of political ideology, of the need to secure votes,
resulting in tax payer’s money being squandered on a failed intervention and
political decisions being made in the face of overwhelming evidence that
contradicts the political and ideological position. But it is not only the political class that
is guilty of what is best described as Policy-based Evidence, as opposed to
evidence-based policy, which can be defined as:<o:p></o:p></span></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 1.0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify; text-justify: inter-ideograph;">
<b><span style="font-family: Cambria, serif; font-size: 14pt; line-height: 200%;">Crime control policy
based on the ideological and theoretical bias of the Policy Industry and
politicians.<o:p></o:p></span></b></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<br />
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<b><span style="font-family: "Cambria",serif; font-size: 14.0pt; line-height: 200%;">PART II<o:p></o:p></span></b></div>
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<span style="font-family: Cambria, serif; font-size: 14pt; line-height: 200%;"><u>Strategies for Reducing the
Prison Population</u><b><o:p></o:p></b></span></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: Cambria, serif; font-size: 14pt;"><br /></span></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: Cambria, serif; font-size: 14pt;">In this
last section I will set out a number of strategies that will enable Minister
Little and his officials to meet their stated target of a 30% reduction in the
prison muster. Because of time constraints they are offered in a
very simplistic, largely unevidenced manner; that I admit. They are designed to
become part of the general discussion occurring right now,</span></div>
<br />
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<br /></div>
<div class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;">
<u><span style="font-family: Cambria, serif; font-size: 14pt;">Depoliticise
Crime Control Policy</span></u></div>
<div class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: Cambria, serif; font-size: 14pt;">The first
strategy I advocate appears on paper the easiest, but in fact is probably the
most difficult to implement: we need to put a stop to the impact of political
ideology on our response to social harm. We need to depoliticise crime control
policy in much the same way Finland has done. We need a cross-party
agreement to stop the juvenile nonsense we suffer every three years where
politicians try to out macho each other to see who can be the 'toughest on
crime', resulting in increases in police (with the usual unrealised promises of
a reduction in crime), more prison beds, longer sentences, and so forth.
This has been the standard political response to social harm for the best part
of three decades: has it made us safer (or, more accurately, to 'feel'
safer)? The answer is no. The way forward is to develop a policy
process based on the needs of community, and one less concerned with the needs
of politicians. </span><span style="font-family: "Times New Roman", serif; font-size: 13.5pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;">
<br /></div>
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<u><span style="font-family: Cambria, serif; font-size: 14pt;">Get Over
the Policy Cringe and Empower the Community</span></u><span style="font-family: "Times New Roman", serif; font-size: 13.5pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: Cambria, serif; font-size: 14pt;">Those who
work with victims and offenders invariable know what is needed to respond
meaningfully to the social issues arising from social harm. We need the
policy sector to work with them more directly (and respectfully) as partners to
develop effective, socially grounded solutions. In order to do so we
need to move away from the policy cringe that too often afflicts the Policy
Industry in Wellington. Much like cultural cringe, the policy cringe is
based on the erroneous belief that 'things are done better elsewhere', and that
successful responses to social harm must be imported from other jurisdictions,
usually from jurisdictions with high crime rates! Go figure. So we
import crime control policies from other jurisdictions, invariable do little to
alter them for the New Zealand context, and then place them over the top of
community-centred practise... and watch them crash and burn. the classic example
of this process was the importation to New Zealand in the mid-2000s of
Multi-Systemic Therapy from the U.S, as` part of the new youth residential
programme that was trialed in Hamilton. Officials from a number of
agencies, including Te Puni Kokiri stated serious concerns at the suitability
of the programme for Maori youth; concerns that were ignored. The
result? The programme, and MST especially, was a failure, while at the
same time a number of existing home-grown wrap-around, social support programmes
for Maori youth, were ignored. </span><span style="font-family: "Times New Roman", serif; font-size: 13.5pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;">
<br /></div>
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<u><span style="font-family: Cambria, serif; font-size: 14pt;">Treatment
and Social Support, not Criminalisation and Imprisonment</span></u><span style="font-family: "Times New Roman", serif; font-size: 13.5pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: Cambria, serif; font-size: 14pt;">There is
a simple response that will reduce the prison population quickly and enable
Minister Little to meet his 30% objective, stop sending people to prison! </span><span style="font-family: "Times New Roman", serif; font-size: 13.5pt;"><o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: Cambria, serif; font-size: 14pt;">Stop
arresting people, charging them, sending them to court, sentencing them to
imprisonment for victimless crimes, like some drug offences.</span><span style="font-family: "Times New Roman", serif; font-size: 13.5pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;">
<br /></div>
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<span style="font-family: Cambria, serif; font-size: 14pt;">Stop
sending people to prison who are addicted or mentally unwell – increase
significantly our reliance and focus on therapeutic jurisprudence.</span><span style="font-family: "Times New Roman", serif; font-size: 13.5pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;">
<br /></div>
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<span style="font-family: Cambria, serif; font-size: 14pt;">And here
is a suggestion that will likely anger some, perhaps some of you here –
recognise the reality we are dealing with regarding our prison muster – a
significant number of them are addicted, are mentally unwell, and many have
long histories of trauma – of domestic violence, or sexual
victimisation. </span><span style="font-family: "Times New Roman", serif; font-size: 13.5pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;">
<br /></div>
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<span style="font-family: Cambria, serif; font-size: 14pt;">To stop
them from victimising others, then we need to deal with their trauma, and if
you want evidence of the sorts of victimisation and trauma that some of our
past and present prison muster are dealing with, then I recommend you read Dr
Liz Stanley’s 2016 publication <b>The Road to Hell: State Violence Against Children in Postwar New Zealand</b>.</span></div>
<div class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: Cambria, serif; font-size: 14pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: Cambria, serif; font-size: 14pt;">Alluding to the trauma suffered by offenders is unpopular for some people, and inevitably results in statements that 'you are making excuses for serious crime': no, I am not. I am though highlighting a reality that we need to deal with if we are to create a safer, more just society. By focusing on their trauma of experienced by offenders I am offering one explanation for their behaviour, and not a reason to ignore the harm they cause others. </span></div>
<div class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;">
<u><span style="font-family: Cambria, serif; font-size: 14pt;"><br /></span></u></div>
<div class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;">
<u><span style="font-family: Cambria, serif; font-size: 14pt;">Let Us
In!</span></u></div>
<div class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: Cambria, serif; font-size: 14pt;">The crime
control sector needs to let go, it needs to grow up, it needs to stop being so
risk adverse, and allow independent researchers like myself and others to
undertake critical, independent research.</span><span style="font-family: "Times New Roman", serif; font-size: 13.5pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;">
<br /></div>
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<span style="font-family: Cambria, serif; font-size: 14pt;">The
principal crime control agencies have for some time now been making it very
difficult for independent, critical researchers to scrutinise the performance
of the ‘system’.</span><span style="font-family: "Times New Roman", serif; font-size: 13.5pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: Cambria, serif; font-size: 14pt;">Oh, I
know they will be able to cite a few examples since 2001 where they have allowed
PhD students or other researchers 'in' to prisons to do research, for
example... research that is likely contracted by the agency or heavily vetted
to ensure it serves the needs of the agency, and is unlikely to result in
critical findings that might embarrass Corrections, or Police, or Justice, or
worse, their Minister.</span><span style="font-family: "Times New Roman", serif; font-size: 13.5pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: Cambria, serif; font-size: 14pt;">I am
talking about the strategy that the sector appears to be following the past few
years of blocking critical research that does not suit agency needs. And
it is blocking independent researchers from going about their business, by
using excuses like 'the information that will be gathered doesn't match with
our trending data' or with 'our strategic priorities', or some similar
nonsense. And if that fails Corrections and others can fall back on
well-worn excuses such as potential 'safety' issues for both inmates and
researchers, or muster issues or whatever else they can think of. </span><span style="font-family: "Times New Roman", serif; font-size: 13.5pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: Cambria, serif; font-size: 14pt;">And yet
other jurisdictions, most notably the United Kingdom, have in the past had few
issues with allowing researchers to enter prisons to carry out their work. The
evidence for this is the significant amount (comparatively speaking) of
independent research materials published in academic journals on prisons and
corrections policies in that and other comparable jurisdictions. The
problem in the New Zealand context seems to grow from the intersection- a
dangerous combination - of three factors: 1) a policy elite who appear to
believe themselves above critique, 2) a policy elite who believe they are not
answerable to the public, and 3) who are supported by a political elite who
share the same arrogance and aversion to independent scrutiny. </span><span style="font-family: "Times New Roman", serif; font-size: 13.5pt;"><o:p></o:p></span></div>
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<span style="font-family: Cambria, serif; font-size: 14pt;"><br />
Let me be even more frank, policy workers and government agencies do not always
have the answers and, more importantly because they are so close to their own
work they often can't see the wood for the trees. In other words it is
sometimes very difficult for them to step back and critically analysis the
impact or their work or identify the questions that need to be asked and
answered by research. Sometimes the questions and topics 'the
community', which includes independent researchers, inmates, ex-inmates,
inmates and ex-inmates families, victims and service providers, believe are
important will not match those of the policy sector; and sometimes the
communities questions are the <b>right </b>ones to be asking.
Remember, a government agency is part of the public service and derives its
resources from the public purse. Therefore, it is time for policy
practitioners to stop acting as though they are <b>not answerable to the
public</b>.</span><span style="font-family: "Times New Roman", serif; font-size: 13.5pt;"><o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: Cambria, serif; font-size: 14pt;"><u>Bias and
Racism</u></span><span style="font-family: "Times New Roman", serif; font-size: 13.5pt;"><o:p></o:p></span></div>
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<span style="font-family: Cambria, serif; font-size: 14pt;">And
lastly, specifically on the issue of Maori over-representation in the criminal
justice system:</span><span style="font-family: "Times New Roman", serif; font-size: 13.5pt;"><o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: Cambria, serif; font-size: 14pt;">In answer
to the oft-heard statement that we Maori should step up and take responsibility
of the offending and victimisation that occurs in our communities:</span></div>
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<span style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;"><br /></span></div>
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<span style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;">Yes we
should, and we already are: from time to time we hear this comment from social
commentators, shock jocks and the like, such as Mike Hoskins, Paul Henry, you
know when some shocking incident takes place and invariably we hear ‘where are
the Maori leaders? Why aren’t they saying anything? Why
aren’t Maori doing anything, etc, etc. The ready answer is a) is
because they are busy doing the mahi (work), b) you (shock jocks and the like)
are not exactly that important to us in terms of reporting what we are doing,
c) such commentators appear to never go and find out for themselves what we are
doing. I’ve not once heard of them going to say Te Whakaruruhau, Maori women’s refuge
in Hamilton to look at their anti-violence work with Maori men in Waikeria
Prison, or the numerous other Maori-run entities working with youth and adult
offenders and victims, often with far less government financial support per
client than mainstream service providers. Such comments are
therefore, uninformed and biased.</span></div>
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<span style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;"><br /></span></div>
<div class="MsoNormal" style="line-height: 24.0pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span style="font-family: Cambria, serif; font-size: 14pt; text-indent: -1cm;">If you
want us to do more then get out of our way: stop putting policy and financial
barriers in our way to developing more effective interventions for
our own. And while you are doing that, do something about the racism
and bias that exists in both the frontline crime control agencies and also in
the policy sector. The claim by the Police Commissioner that there
is no racism in police, only that some officers have ‘unconscious bias’ is
nothing more than a political ruse designed to ignore the truth of racism
within the force. The existence of racism and bias in police and
other criminal justice institutions in other western jurisdictions is
well-evidenced, jurisdictions by the way that we regularly compare ourselves
to. What makes the Commissioner and his supporters believe our force is
any different? Perhaps it is because they continue to believe in the
myth of New Zealand having the best race relations in the world? Bias
does exist in our system, and despite the best attempts to block independent
research that I spoke of earlier, we do have empirical evidence that
demonstrates this, starting with Moana Jackson’s 1988 report, 2 MRL attitudinal
surveys in the 1990s, Roguski and Te Whaiti’s Police Perceptions of Maori
research published in 2000.</span></div>
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<br /></div>
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<span style="font-family: Cambria, serif; font-size: 14pt;">If we
Maori are to take up the challenge to do more, as we should, then just as
importantly, crime control institutions and the policy sector in New Zealand
need to be more open and honest about the bias and racism that exists in our
institutions and do something concrete about these issues. And if they
do, perhaps then, together, we can change the landscape of criminal justice in
this country, and Minister Little can not only meet his 30% target, one that
becomes sustainable over time.</span><span style="font-family: "Times New Roman", serif; font-size: 13.5pt;"><o:p></o:p></span></div>
<br />
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<br /></div>
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<br /></div>
<br />Juan Taurihttp://www.blogger.com/profile/12018264746122200511noreply@blogger.com1tag:blogger.com,1999:blog-8337645317345551984.post-26836196573782464122018-11-13T15:11:00.000-08:002018-11-13T15:11:21.231-08:00Can the Restorative Justice Industry be Relevant to Indigenous Peoples?<br />
<div class="MsoBodyText" style="line-height: 200%; margin-right: -9pt; text-align: justify;">
<span lang="EN-US" style="font-style: normal; line-height: 200%; mso-bidi-font-size: 12.0pt;"><span style="font-family: Arial, Helvetica, sans-serif; font-size: large;">The following commentary is made in response to the recent restorative justice symposium held in Wellington, New Zealand on 24-25 October 2018:</span></span></div>
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<span lang="EN-US" style="font-style: normal; line-height: 200%; mso-bidi-font-size: 12.0pt;"><span style="font-family: Arial, Helvetica, sans-serif; font-size: large;"><br /></span></span></div>
<div class="MsoBodyText" style="line-height: 200%; margin-right: -9pt; text-align: justify;">
<span lang="EN-US" style="line-height: 200%;"><span style="font-family: Arial, Helvetica, sans-serif; font-size: large;">As
an Indigenous scholar, I hold little hope that the Restorative Justice (RJ) industry will one day prove
itself to be of significant value to Indigenous peoples.<span style="font-style: normal;"> </span>My pessimism is based on my observations and experiences of
the way members of the industry go about their work. Especially problematic is the fact that the
consistent use of elements of the Indigenous life-world by RJ advocates cannot
be considered an unintended consequence of the marketing activities of the
industry. The marketing of RJ products is underpinned far too often by the reiteration
of unsupported myths designed to demonstrate the ‘indigenousness’ of what is ostensibly
a white, middle class dominated and controlled <i>crime control business</i>, for this to be
considered as anything other than the purposeful employment of Indigenous
knowledge and practice for the advantage of the industry (Cunneen, 2008; Tauri,
2014).<span style="font-style: normal;"> </span>And so, RJ advocates continuing to bastardise Indigenous philosophies and socio-cultural
practices, and to mislead the ‘market’ about the ‘Indigeneity’ of their
products.<span style="font-style: normal;"> </span>This activity continues despite
a decade or more of sustained Indigenous, and non-Indigenous critique of this
behaviour (for example, see Blagg, 1997; 2008; Cunneen, 1998; 2008; Love, 2002;
Tauri, 1998 2004, to name but a few).<span style="font-style: normal;"> </span>To
date, there has been little response to this critique. Indeed, I would suggest that the situation is
worse than that: it appears the more we point out the unethical conduct of
members of the RJ movement with regards Indigenous peoples, the more our views
are ignored.<span style="font-style: normal;"> </span>So, why the lack of
response to the Indigenous critique?<span style="font-style: normal;"> </span>Why
do members of the RJ industry continue to co-opt elements of Indigenous
life-worlds, and continue to exaggerate the indigenous foundations of both
their movement and some of its key products?<span style="font-style: normal;"> </span>These questions provide the basis for an interesting and informative
research project.<span style="font-style: normal;"> </span>Until that is done we
can only speculate, as I will attempt to do to do here.<o:p></o:p></span></span></div>
<div class="MsoBodyText" style="line-height: 200%; margin-right: -9pt; text-align: justify;">
<br /></div>
<div class="MsoBodyText" style="line-height: 200%; margin-right: -9pt; text-align: justify;">
<span lang="EN-US" style="font-style: normal; line-height: 200%; mso-bidi-font-size: 12.0pt;"><span style="font-family: Arial, Helvetica, sans-serif; font-size: large;">It
is now well established that members of the RJ ‘community’ aggressively
marketed their RJ wares, most especially derivatives of New Zealand’s FGC
forum, on the increasingly globalised crime control market (Tauri, 2016). It has further been established that the
marketing was most aggressive in those settler colonial contexts suffering from
the dual wicked problems of Indigenous over-representation and the
radicalisation of Indigenous political activity (Tauri, 2014).<span style="mso-spacerun: yes;"> </span>This should come as no surprise to anyone who
has engaged with the RJ lexicon that exploded from 1990 to the late 2000s.<span style="mso-spacerun: yes;"> </span>Much of this material contained oft-repeated
claims of the indigenous foundations of RJ policies and philosophies and forums
imbued with the ancient teachings and practises of Indigenous peoples (Richards, 2007).<span style="mso-spacerun: yes;"> </span>That the RJ movement is now
accepted as a legitimate player on the globalised crime control market, and treated
by the settler colonial states as a viable partner in its continued domination
of crime control, owes much to the development and marketing of the industry’s
supposedly ‘Indigenous products’. In
part this may explain why so many RJ advocates, in particularly those responsible
for bastardising Indigenous peoples’ philosophies and justice processes, remain silent
in the face of increasing critique of their practice.<span style="mso-spacerun: yes;"> </span>And why would they not choose to remain
so?<span style="mso-spacerun: yes;"> </span>For right now they have the support
of the state to design, implement and ‘evaluate’ their products.<span style="mso-spacerun: yes;"> </span>In return, and to ensure their products are
‘marketable’ to the biggest funder of crime control, they modify them, continually
designing out or softening the restorative ‘bits’ in order to make them more
palatable to the tough on crime stance that dominates governmental response to
social harm in most Western jurisdictions (Roach, 2012; Rudin, 2005; Suzuki and
Wood, 2017; Tauri, 2009).<span style="mso-spacerun: yes;"> </span>In a policy environment like this, what is a little bit of noise from a small group of
stroppy coloured folk, when the Industry has been accepted into the
governmental fold, and is eligible to receive taxpayers’ monies?<span style="mso-spacerun: yes;"> </span>After all, they know better than us what our
communities need, right?<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span></div>
<div class="MsoBodyText" style="line-height: 200%; margin-right: -9pt; text-align: justify;">
<br /></div>
<div class="MsoBodyText" style="line-height: 200%; margin-right: -9pt; text-align: justify;">
<span lang="EN-US" style="font-style: normal; line-height: 200%; mso-bidi-font-size: 12.0pt;"><span style="font-family: Arial, Helvetica, sans-serif; font-size: large;">Wrong.
From a critical Indigenous perspective
the response to the deceit, the myth-making and condescension of the RJ
industry towards us is obvious: if you continue to use our philosophies and
practises without our input and consent; if you continue to use ‘our stuff’ to
line your own pockets and to further your careers without respectful engagement
with us; if you continue to exaggerate the ‘Indigenousness’ of your products,
and ignore our critique of your conduct, then you are a hypocrite who is not
living up to so-called principles of the restorative justice movement to which
you belong.<span style="mso-spacerun: yes;"> </span>You will also do serious
damage to the movement itself in being able to work to achieve the transformative
potential its members claim it is capable of. But perhaps just as important to a movement
founded on social justice principles and aims, you will soon cease to be of any
consequence to one of the most disaffected, disenfranchised communities
residing in the settler colonial context.<o:p></o:p></span></span></div>
<div class="MsoBodyText" style="line-height: 200%; margin-right: -9pt; text-align: justify;">
<br /></div>
<div class="MsoBodyText" style="line-height: 200%; margin-right: -9pt; text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;"><span lang="EN-AU" style="font-style: normal; line-height: 200%; mso-ansi-language: EN-AU; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">This commentary was formulated to inject an Indigenous
perspective into one of the key ‘contested areas’ of RJ-related analysis,
namely its value to marginalised communities residing in western jurisdictions.<span style="mso-spacerun: yes;"> </span>It has also been designed to </span><span lang="EN-AU" style="line-height: 200%; mso-ansi-language: EN-AU; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">yet again </span><span lang="EN-AU" style="font-style: normal; line-height: 200%; mso-ansi-language: EN-AU; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">offer an empirically-informed perspective on what I consider to be one of the significant ‘grey areas’ of RJ theorising, policy formulation
and practice, namely the Indigenous experience of all this activity.<span style="mso-spacerun: yes;"> </span>I say ‘yet again’ because while it has been
written with these key aims in mind, it was also written with another purpose
in mind - to cajole, to embarrass, to prompt RJ advocates and practitioners to
respond to the Indigenous critique of RJ. In truth, the ‘debate’ about the value of RJ to Indigenous peoples is
not a contested area at all, because as stated earlier the majority of
theoreticians, advocates and practitioners have thus far ignored the Indigenous
critique.<span style="mso-spacerun: yes;"> </span>For there to be a ‘contest’
there would actually have to be a debate, and so far the only debate that
appears to taking place is between like-minded, RJ advocates who are
conveniently ignoring the Indigenous experience.<o:p></o:p></span></span></div>
<div class="MsoBodyText" style="line-height: 200%; margin-right: -9pt; text-align: justify;">
<br /></div>
<div class="MsoBodyText" style="line-height: 200%; margin-right: -9pt; text-align: justify;">
<span lang="EN-AU" style="font-style: normal; line-height: 200%; mso-ansi-language: EN-AU; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;"><span style="font-family: Arial, Helvetica, sans-serif; font-size: large;">By comparison, it is more accurate to say that the impact that RJ is having
on Indigenous communities is indeed a ‘grey area’ of practice.Despite this,
advocates continue to make claims about RJ programmes, like the FGC and other
conferencing formats, being ‘capable of meeting the needs of Indigenous
peoples’ because of a magical alignment between these formulations and our
‘ways of doing justice’.<span style="mso-spacerun: yes;"> </span>Indigenous-led
research by the likes of Moyle (2013; 2014), Victor (2007) and others, inserts an
empirically-informed edge to our critique, and also acts as a thinly veiled
challenge to the RJ to up its game when making claims about the ‘added value’
of its activities for our communities.<o:p></o:p></span></span></div>
<div class="MsoBodyText" style="line-height: 200%; margin-right: -9pt; text-align: justify;">
<br /></div>
<div class="MsoBodyText" style="line-height: 200%; margin-right: -9pt; text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;"><span lang="EN-AU" style="font-style: normal; line-height: 200%; mso-ansi-language: EN-AU; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">I have from time-to-time been asked if RJ offers anything of value to
Indigenous peoples, if we ‘want’ it, if it can play a meaningful part in how
Indigenous communities respond to social harm that occurs in our communities.<span style="mso-spacerun: yes;"> </span>I usually answer these questions with a two
part response, the first being direct and to-the-point, which is that it is
hard to formulate a response because there has been very little RJ ‘delivered’
in Indigenous communities across all settler colonial contexts.<span style="mso-spacerun: yes;"> </span>Most of what passes for RJ programmes
experienced by Indigenous peoples are state-controlled standardised criminal
justice interventions where the RJ elements have been exaggerated to create the
illusion of communitarianism.<span style="mso-spacerun: yes;"> </span>And
secondly, I answer by saying that rather than having to identify a position on
the validity of the use of RJ by or in Indigenous communities, it is for RJ
advocates and practitioners’ to demonstrate </span><span lang="EN-AU" style="line-height: 200%; mso-ansi-language: EN-AU; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">why their policies
and programmes</span><span lang="EN-AU" style="font-style: normal; line-height: 200%; mso-ansi-language: EN-AU; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;"> should be implemented in lieu of
our own responses to social harm.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span></div>
<div class="MsoBodyText" style="line-height: 200%; margin-right: -9pt; text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;"><span lang="EN-AU" style="font-style: normal; line-height: 200%; mso-ansi-language: EN-AU; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;"><span style="mso-spacerun: yes;"><br /></span></span></span></div>
<div class="MsoBodyText" style="line-height: 200%; margin-right: -9pt; text-align: justify;">
<span lang="EN-AU" style="line-height: 200%;"><span style="font-family: Arial, Helvetica, sans-serif; font-size: large;">For the RJ movement to become relevant to us it needs
to 1) stop mythologising its own history, 2) enhancing the mythologising by exaggerating
its linkages to Indigenous life worlds, 3) stop using elements of our
life-worlds to market their products, without our permission, 4) engage with
our scholarship, with our perspectives,
instead of relying on the perspectives of non-Indigenous academics and
advocates, and finally, 5) show us some respect by actually respond
meaningfully to our critique of the industry, its products and the activities
of its practitioners. These things I
believe are necessary for the movement to demonstrate that it can be a
critical ally, one that supports our drive for self-determination in the realm
of justice. <o:p></o:p></span></span></div>
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<span lang="EN-AU" style="line-height: 200%;"><span style="font-family: Arial, Helvetica, sans-serif; font-size: large;"><br /></span></span></div>
<div class="MsoBodyText" style="line-height: 200%; margin-right: -9pt; text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;"><b>References</b></span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US" style="line-height: 200%;"><span style="font-family: Arial, Helvetica, sans-serif; font-size: large;">Blagg, H., 1997. A just
measure of shame? Aboriginal youth and conferencing
in Australia, <i>British Journal of
Criminology</i>, 37(4), pp. 481-501.</span></span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;">Blagg, H.,
2008. <i>Crime, aboriginality and the decolonisation of justice</i></span><span style="font-family: Arial, Helvetica, sans-serif; font-size: large;">. Sydney: Hawkins Press. </span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: 32px; text-align: justify;">
<span lang="EN-US" style="font-family: Arial, Helvetica, sans-serif; font-size: large; line-height: 48px;">Cunneen, C., 1997. Community conferencing and the fiction of Indigenous control, </span><span lang="EN-US" style="font-family: Arial, Helvetica, sans-serif; font-size: large; line-height: 48px;"><i>Australian New Zealand Journal of Criminology</i></span><span lang="EN-US" style="font-family: Arial, Helvetica, sans-serif; font-size: large; line-height: 48px;">, 30, pp. 292-311.</span></div>
<div>
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;">Cunneen, C., 2008.
Indigenous anger and the criminogenic effects of the criminal justice system. In A. Day; M. Nakata and K. Howells eds.<i> Anger and Indigenous men</i>.</span><span style="font-family: Arial, Helvetica, sans-serif; font-size: large;"> Leichhardt: Federation Press, pp. 37-46. </span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;">Love, C., 2002. <i>Maori perspectives on colloboration and colonisation in contemporary Aotearoa/New Zealand child and family welfare policies and practices</i>. </span><span style="font-family: Arial, Helvetica, sans-serif; font-size: large;">Paper presented at
the Policy and Partnerships Conference, Wilfrid Laurier University, Waterloo,
June. </span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;">Moyle, P., 2013. <i>From family group conferencing tp whanau ora: Maori social workers talk about their experiences</i>,</span><span style="font-family: Arial, Helvetica, sans-serif; font-size: large;"> unpublished Master's thesis, Massey University. </span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;">Moyle, P., 2014. Maori
social workers’ experiences of care and protection: A selection of findings, <i>Te Komako, Social Work Review</i>,</span><i style="font-family: Arial, Helvetica, sans-serif; font-size: x-large;"> </i><span style="font-family: Arial, Helvetica, sans-serif; font-size: large;">26(1),
pp. 5-64.</span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;">Richards, K., 2007. <i>'Rewriting history': Towards a genealogy of 'restorative justice'</i>, </span><span style="font-family: Arial, Helvetica, sans-serif; font-size: large;">unpublished PhD thesis, University of Western Sydney. </span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;">Roach,
K., 2012. The institutionalisation of restorative Justice in Canada: Effective
reform or limited and limiting add-on? In I. Aertsen., T. Deams., and L.
Robert, ed. </span><i style="font-family: Arial, Helvetica, sans-serif; font-size: x-large;">Institutionalising
Restorative Justice</i><span style="font-family: Arial, Helvetica, sans-serif; font-size: large;">. New York: Routledge, pp. 167-193. </span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;">Rudin, J., 2005.
Aboriginal justice and restorative justice.
In E. Elliot and R. Gordon eds. <i>New directions in restorative justice: Issues, practice,evaluation</i>. </span><span style="font-family: Arial, Helvetica, sans-serif; font-size: large;">Devon: Willan Publishing, pp.
89-114. </span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US" style="font-family: Arial, Helvetica, sans-serif; font-size: large; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US" style="font-family: Arial, Helvetica, sans-serif; font-size: large; line-height: 200%;">Suzuki,
M., and Wood, W., 2017. Co-option, coercion and compromise: Restorative justice
in Victoria, Australia, <i>Contemporary Justice Review</i>,<i> </i></span><span lang="EN-US" style="font-family: Arial, Helvetica, sans-serif; font-size: large; line-height: 200%;">20(2),
pp. 274-292. </span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US" style="font-family: Arial, Helvetica, sans-serif; font-size: large; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US" style="font-family: Arial, Helvetica, sans-serif; font-size: large; line-height: 200%;">Tauri, J.,
1998. Family group conferences: A case study of the indigenisation of New
Zealand’s justice system, </span><span lang="EN-US" style="font-family: Arial, Helvetica, sans-serif; font-size: large; line-height: 200%;"><i>Current Issues in Criminal Justice</i></span><span lang="EN-US" style="font-family: Arial, Helvetica, sans-serif; font-size: large; line-height: 200%;">,
10(2), pp. 168-182.</span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US" style="font-family: Arial, Helvetica, sans-serif; font-size: large; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US" style="font-family: Arial, Helvetica, sans-serif; font-size: large; line-height: 200%;">Tauri, J.,
2004. </span><span lang="EN-US" style="font-family: Arial, Helvetica, sans-serif; font-size: large; line-height: 200%;"><i>Conferencing, indigenisation and orientalism: A critical commentary on
recent state responses to Indigenous offending</i></span><span lang="EN-US" style="font-family: Arial, Helvetica, sans-serif; font-size: large; line-height: 200%;">. Paper
presented at The Qwi: Qwelstom Gathering: ‘Bringing Justice Back to the
People’, Mission, British Columbia, 22-24 March. </span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;">Tauri J., 2009. An Indigenous commentary on the
standardisation of restorative justice, <i>Indigenous Policy Journal</i>, </span><span style="font-family: Arial, Helvetica, sans-serif; font-size: large;">20(3), online. </span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;">Tauri, J., 2014. Settler-colonialism, criminal justice
and Indigenous peoples, <i>African Journal of Criminology and Justice Studies</i>,</span><span style="font-family: Arial, Helvetica, sans-serif; font-size: large;"> 8(1), pp. 20-37</span><i style="font-family: Arial, Helvetica, sans-serif; font-size: x-large;">.</i></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US" style="font-family: Arial, Helvetica, sans-serif; font-size: large; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span lang="EN-US" style="font-family: Arial, Helvetica, sans-serif; font-size: large; line-height: 200%;">Tauri, J.,
2016. </span><span lang="EN-US" style="font-family: Arial, Helvetica, sans-serif; font-size: large; line-height: 200%;"><i>The state, the academy and Indigenous justice: A counter-colonial critique,</i></span><span lang="EN-US" style="font-family: Arial, Helvetica, sans-serif; font-size: large; line-height: 200%;"> unpublished PhD thesis, University of
Wollongong. </span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;">Victor, W., 2007. <i>Indigenous justice: Clearing space and place for Indigenous epistemologies</i>. </span><span style="font-family: Arial, Helvetica, sans-serif; font-size: large;">Ottawa: National
Centre for First Nations Governance. </span></div>
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Juan Taurihttp://www.blogger.com/profile/12018264746122200511noreply@blogger.com0tag:blogger.com,1999:blog-8337645317345551984.post-64828347572618844052018-04-25T21:58:00.002-07:002018-04-26T15:39:14.708-07:00A Commentary on Criminological Elitism<div style="text-align: justify;">
<span style="font-family: "cambria" , "serif"; line-height: 150%;"><span style="font-family: "cambria" , "serif"; line-height: 150%;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">As revealed by the Norwegian sociologist, Victor Shammas (year
unknown), one of the key concerns of sociologists of punishment, and criminologists,
has been the impact on the policy making process and the wider body politic, of
<i style="mso-bidi-font-style: normal;">penal populism</i>.<span style="mso-spacerun: yes;"> </span>Shammas defines penal populism as the ways in
which political parties have competed with one another to present themselves to
the voting public as exponents of a politics of law and order.<span style="mso-spacerun: yes;"> </span>Exponents routinely promise the electorate
‘tough on crime’ responses, matched by longer prison sentences, harsher
punishment regimes, all supported by an ever-expanding prison complex and
police force.<span style="mso-spacerun: yes;"> </span>Penal populism is best
viewed as a collaborative project that encompasses a triumvirate made up of the
political/policy class, the media and the ‘community’ who work off (and with) each
other in a mutually beneficial project based on the generation of fear,
victimisation, demonisation and moral panic. </span></span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"> <span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;">Shammas rightly points out that besides the lack of evidence of
the effectiveness of the policies and interventions that generally result from
penal populism, the process also involves the marginalisation of the right sort
of commentator, namely sociologists and criminologists, who offer an
empirically informed, ‘neutral’, objective, sophisticated view of the world of
deviance.<span style="mso-spacerun: yes;"> </span>In a policy process dominated
by penal populism, the technical and empirical knowledge of the criminological
elite is sidelined, or as Shamma beautifully states it, “supplanting the
(putatively) reflective, restrained, and rehabilitationist dispositions of a rational,
reasonable elite who were tasked with shaping the field of crime control in
past times”.</span></span></span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"> <span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;">In Shammas’ thesis, the sociological and criminological experts represent
the physical manifestation of the mirror concept of ‘penal elitism’, which he
describes as “the normative (over)valuation of elites and consequent
devaluation of the public’s right to determine the field of crime
control”.<span style="mso-spacerun: yes;"> </span>My translation: the massive
egos of the academic elite leads them to believe that only their views and
perspectives should impact crime control policy, while the perspectives and
experiences of Joe Blog should not (unless of course it has first been filtered
through the world view of an academic).<span style="mso-spacerun: yes;">
</span>Shamma then claims that unlike penal populism, which has received
extensive attention from the penal elite, penal elitism has itself received little
critical attention; thus “leading a largely subterranean existence, rarely, if
ever, subjected to reflexive scrutiny”.</span></span></span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"> <span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;">Well, not quite: as part of a wider critique of racism in the
western academy, the ‘other’ academy is fighting back and increasingly exposing
the bigotry and condescension that lies at the heart of the mainstream
academy.<span style="mso-spacerun: yes;"> </span>This is true also of mainstream
criminology, a discipline some commentators hold partially responsible for the
ongoing subjugation of the poor, Indigenous peoples, and the descendants of slaves
residing in North America and the Caribbean (see for example Agozino, 2003; Kitossa,
2012; Tauri, 2016, and for discussion of racism and bias in the academy per se,
see Fredericks, 2009; Gunstone, 2009; Harrison, 2012).</span></span></span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"> <span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;">I will now take Shamma’s thesis and apply it specifically to the
discipline of criminology, and most especially to the ‘types’ of criminology –
the administrative and authoritarian strains prevalent in Australasia - and
criminologists - namely white, middle class and non-Indigenous - who market
themselves as criminological experts on Indigenous peoples and Indigenous
issues. <span style="mso-spacerun: yes;"> </span>I believe Shamma’s analysis of
the mirrored concepts of penal populism/penal elitism provides fertile ground
for understanding the ongoing bigotry that sits at the heart of the
criminological enterprise, most especially to the work many of its adherents do
on ‘coloured folk’ the world over.</span></span></span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"> <b style="mso-bidi-font-weight: normal;"><span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;">The Deceit
and Condescension of the Criminological Elite</span></b></span></span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">I<span style="mso-spacerun: yes;"> </span>wish to begin by
reframing Shamma’s concepts of penal populism and penal elitism so they refer
more directly to my commentary on mainstreams criminology’s ‘attitude’ towards
Indigenous peoples, including Indigenous academics and criminologists:</span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"> <u><span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;">Criminological Elitism</span></u></span></span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">The normative (over)valuation of non-Indigenous criminologists’
perspectives on Indigenous peoples and Indigenous issues to influence crime
control policy in relation to ‘the Indigenous problem’, supported by the purposeful
devaluation of Indigenous perspectives and experiences (see below).</span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"> <u><span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;">Indigenous Populism</span></u><span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="mso-tab-count: 1;"> </span></span></span></span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">The representation of Indigenous perspectives and experiences of
crime control and the work of Indigenous criminologists, as lacking in ‘objectivity’, resulting in knowledge derived from ‘unscientific’
methods of observing, measuring, analysing and ‘knowing’.<span style="mso-spacerun: yes;"> </span>In other words, the purposeful denigration of
Indigenous epistemologies and methodologies, and the refutation of Indigenous
peoples rights to self-determination.</span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"> <span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;">And so, exactly how do these two, intertwined concepts manifest
through the behaviours and attitudes of mainstream criminologists in the
Australasian context?<span style="mso-spacerun: yes;"> </span>There are the
obvious examples, or strategies through which this occurs, some of which I have
discussed previously, both here in my blog and in published academic work (see
Tauri, 2017), but the most common include:</span></span></span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"> <i style="mso-bidi-font-style: normal;"><span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;">The denigration
of Indigenous knowledge</span></i></span></span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">A common strategy in Australasian criminology, usually in the form
of derogatory comments about ‘others’ knowledges being ‘non-scientific’, ‘non-rationale’,
gathered and disseminated using inadequate methods, gathered by practitioners ‘too
close to the sources’, and so on.<span style="mso-spacerun: yes;"> </span>The
strategy is used to create the impression that Indigenous knowledge and
experiences of crime control AND criminology are subjective, irrational and ‘emotional’,
and therefore should not impact the development of crime control policy (for recent,
classic examples of this strategy see Marie, 2010 and Weatherburn, 2010; 2015).</span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"> <i style="mso-bidi-font-style: normal;"><span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;">Exaggerated
notions of criminological scientism</span></i></span></span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Closely linked to the silencing of Indigenous voices and
experiences is the exaggeration by mainstream criminologists as to the scientific
bases for their research. <span style="mso-spacerun: yes;"> </span>Or as Shamma
eloquently describes it “[the[ strong belief in the supremacy of rationalism
and science” that forms the basis for the ideological construction of a “stereotypical
opposition between reason and emotion, rationality and intuition, science and
lay knowledge… in short between (elevated) scientific expertise and the
(debased) ‘people’”. </span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"> <span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;">Many mainstream, Australasian criminologists seem to be under the mistaken
belief that they and their work is ‘neutral’ and ‘objective’.<span style="mso-spacerun: yes;"> </span>This especially appears to be a case for
those who choose to ‘research from afar’, who prefer desk-based research in
lieu of actually talking to Indigenous peoples about their experiences (see
Deckert, 2016).<span style="mso-spacerun: yes;"> </span>One can easily surmise
that the two strategies are closely linked because if you are a) going to
denigrate the knowledge systems of others, then you must also b) create the illusion
that your ‘way of knowing’ is the only one of value.</span></span></span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"> <span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;">And it is in this realm that things get really interesting for the
Indigenous scholar, because the way in which this strategy is constructed and
deployed in the service of whitestream criminology is devastatingly effective.<span style="mso-spacerun: yes;"> </span>For not only is it deployed to silence
Indigenous communities, to invalidate their anti-criminal justice statements,
but also to discredit the epistemologies and methodologies employed by
Indigenous scholars.<span style="mso-spacerun: yes;"> </span>This is done in the
hope that their community-informed texts will be superseded by the more ‘scientifically
derived, detached commentary of the white privileged criminologist (for an
exploration of this strategy in the wider academy see Moreton-Robinson, 2000).</span></span></span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
<span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"><i style="mso-bidi-font-style: normal;"><span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;">The
silencing of Indigenous voices and experience</span></i></span></span></span></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Another common strategy that involves non-Indigenous scholars
conveniently ignoring the Indigenous lexicon; the research, publications and
public pronouncements of Indigenous scholars, activists and community members <i style="mso-bidi-font-style: normal;">despite</i> the easy availability of said material.<span style="mso-spacerun: yes;"> </span>This strategy appears to be common amongst
restorative justice scholars and advocates, especially when they are commenting
on the ‘Indigenousness’ of RJ and their favourite RJ products.<span style="mso-spacerun: yes;"> </span>Absent from their ramblings is any meaningful
engagement with criticisms by Indigenous scholars.<span style="mso-spacerun: yes;"> </span>This strategy, of ‘forgetting’ (perhaps more
accurately, ‘ignoring’), is especially common amongst New Zealand RJ advocates
such as Maxwell (2008), Morris (2002) and McElrea (2003) (for a recent example
see Henwood and Stafford, 2014, and my critique of this publication, Tauri,
2015).</span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"> <i style="mso-bidi-font-style: normal;"><span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;">Indigenous
contributions as criminological ‘piece-work’</span></i></span></span></span></div>
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<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">One of the increasingly popular strategies, is for criminology
departments to confine the teaching of Indigenous issues within ‘mainstream’
papers, to a lecture here (on Maori and prisons), and there (Maori and
policing), more often than not given by a non-Indigenous criminologist with no
experience of researching the actual topic with Indigenous people.<span style="mso-spacerun: yes;"> </span>This is a rather peculiar situation, given
both the extent of Indigenous over-representation in criminal justice, and the
demonstrable lack of success by settler-colonial governments in effectively
responding to the problem.</span></span></div>
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</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"> <span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;">Dove-tail this strategy with the lack of commitment (or ability)
of criminology departments in general, to hiring Indigenous scholars (yes, we
are rare, but if you get off your asses and strategise, put some effort into growing
Indigenous post-grads, etc, it is possible), you have the basis for explaining
why the drop-out rates of Indigenous students is higher than the norm; no, it
is not because they are not as smart as their non-Indigenous colleagues, but
because what is being taught does not resonate with them or their life experiences.<span style="mso-spacerun: yes;"> </span>For example, when a well-known, senior New
Zealand criminologist stands in front of an introductory criminology class, as
one did a few years ago, and in response to a question from a Maori student about
the devastation of white law on Maori, states that ‘if white people did not
come here Maori would still be axing each other’, then you will lose those
students to other disciplines.</span></span></span></span></div>
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</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"> <span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;">The main point I am trying to make here is this: in general, in
the Australasian context, the criminology academy’s commitment to teaching and researching
Indigenous issues, is piecemeal: our knowledge, our experiences are more often
than not add-ons that enable departments to tick the Indigenous box in their
yearly reports.<span style="mso-spacerun: yes;"> </span>And far too many of Indigenous scholars hired by criminology departments are treated as ‘piece-workers’, teaching the small amount of 'Indigenous stuff' the whitestream academy finds will allow it to fulfil its 'Treaty' and 'Reconciliation' obligations under the University's Aboriginal Strategy. </span></span></span></span></div>
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</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"><i style="mso-bidi-font-style: normal;"><span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;">Racism and
bigotry</span></i></span></span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">And last but not least, there is the strategy of outright racism
and bigotry, whether it is the micro-level aggressions we experience every day,
such as colleagues placing our names on grant applications as ‘cultural
advisors’ without actually seeking our advice, to using our Aboriginality as an
argument for shedding their committee work to us (as in ‘we so need an
Aboriginal voice on this committee’, regardless of the fact that said committee
doesn’t actually need one).<span style="mso-spacerun: yes;"> </span>Then there
are the macro-aggressions, such as the construction of the Indigenous critic of
institutional practice as aggressive, emotional, dangerous (and therefore in
need of<span style="mso-spacerun: yes;"> </span>increased surveillance and
scrutiny), in order to draw attention away from the unethical and disempowering
conduct of non-Indigenous members of the academy; or demonstrating commitment
to the aims of institutional Indigenous strategies by <b style="mso-bidi-font-weight: normal;">cutting </b>the number of Indigenous courses, or only hiring Indigenous
members of staff on contracts and not in tenure track positions (until they ‘prove
themselves), and so forth.</span></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"> <b style="mso-bidi-font-weight: normal;"><span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;">References</span></b></span></span></span></b></div>
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</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; mso-hyphenate: none; tab-stops: 14.2pt; text-align: justify;">
<span style="letter-spacing: -0.15pt; line-height: 150%; mso-bidi-font-family: "Times New Roman";"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Agozino B. (2003)
<i style="mso-bidi-font-style: normal;">Counter-Colonial Criminology: A Critique
of Imperialist Reason</i>. London: Pluto Press.</span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; mso-layout-grid-align: none; text-align: justify;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"><span style="line-height: 150%; mso-bidi-font-family: "Times New Roman";">Deckert A (2016) Criminologists, Duct
Tape, and Indigenous People: Quantifying the Use of Silencing Research Methods.
</span><i><span style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: BemboMTPro-Italic;">International
Journal</span></i><span style="line-height: 150%; mso-bidi-font-family: "Times New Roman";"> </span><i><span style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: BemboMTPro-Italic;">of
Comparative and Applied Criminal Justice </span></i><span style="line-height: 150%; mso-bidi-font-family: "Times New Roman";">40(1): 43-62.</span></span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Fredericks, B (2009) The Epistemology that Maintains White Race
Privilege, Power and Control of Indigenous Studies and Indigenous Peoples’
Participation in Universities, <i style="mso-bidi-font-style: normal;">Australian
Critical Race and Whiteness Studies Association eJournal</i>, 5(1): 1-12. </span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"><span style="line-height: 150%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">Gunstone, A (2009) Whiteness, Indigenous Peoples and Australian
Universities,</span><span style="line-height: 150%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">
</span><i style="mso-bidi-font-style: normal;"><span style="line-height: 150%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">Australian Critical Race and Whiteness Studies Association</span></i><span style="line-height: 150%; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;"> e-Journal. </span></span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; mso-outline-level: 1; text-align: justify;">
<span style="line-height: 150%; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-weight: bold; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU; mso-font-kerning: 18.0pt;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Harrison, F (2012) <i style="mso-bidi-font-style: normal;">Racism in the Academy: Toward a Multi-Methodological Agenda for
Anthropological Engagement</i>. American Anthropological Association. </span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;">Henwood, C and Stratford,
S (2014) <i style="mso-bidi-font-style: normal;">A Gift to the World: The Youth
Justice Family Group <span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i style="mso-bidi-font-style: normal;"><span style="line-height: 150%; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">Conference</span></i><span style="line-height: 150%; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;">. Wellington: The
Henwood Trust. </span></span></span></i></span></span></span></div>
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</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; mso-layout-grid-align: none; text-align: justify;">
<span style="line-height: 150%;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;">Kitossa,
T (2012) Criminology and colonialism: Counter colonial criminology and the
Canadian context, <i style="mso-bidi-font-style: normal;">Journal of Pan African
Studies</i>, 4(1), pp. 204-226.<span style="mso-spacerun: yes;"> </span></span></span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Maxwell, G (2008)
Crossing Cultural Boundaries: Implementing Restorative Justice, International
and Indigenous Contexts, <i style="mso-bidi-font-style: normal;">Sociology of
Crime, Law and Deviance</i>, 11: 81-95. </span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">McElrea, F (2003) Restorative justice— a New
Zealand perspective, <em>ADR Bulletin</em>, 6(1):
Article 3.</span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Morris, A (2002) Critiquing the Critics: A Brief
Response to the Critics of Restorative Justice, <i style="mso-bidi-font-style: normal;">British Journal of Criminology</i>, 42(3): 596-615. </span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Moreton-Robinson, E (2000) <i style="mso-bidi-font-style: normal;">Talking
up to the White Woman: Indigenous Women and Feminism</i>. Brisbane: University
of Queensland Press. </span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Shammas, V (unknown) <i style="mso-bidi-font-style: normal;">Penal
Elitism: Anatomy of a Professional Ideology</i>; available via Academia.</span></span></div>
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</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"><span style="line-height: 150%; mso-bidi-font-family: Arial;">Tauri, J (2015) </span><span style="line-height: 150%;">Beware Justice
Advocates Bearing Gifts: A Commentary on the Glorification of Family Group
Conferencing, </span><i style="mso-bidi-font-style: normal;"><span style="line-height: 150%; mso-bidi-font-family: Arial;">New Zealand Sociology</span></i><span style="line-height: 150%; mso-bidi-font-family: Arial;">, 30(1): 183-190.<span style="mso-spacerun: yes;">
</span></span></span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Tauri, J (2016) <i style="mso-bidi-font-style: normal;">The State, Crime
Control and Indigenous Justice: A Counter-colonial Critique</i>, PhD thesis,
University of Wollongong.</span></span></div>
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="font-family: "arial";"><br /><span style="font-size: large;"></span></span></span></div>
<div style="line-height: 150%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="line-height: 150%; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Tauri, J (2017) Imagining the Future of Indigenous Criminology, in A. Deckert and R. Sarre (eds), Australian and New Zealand Handbook of Criminology, Crime and Justice, Palgrave Macmillan. </span></span></div>
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Juan Taurihttp://www.blogger.com/profile/12018264746122200511noreply@blogger.com0tag:blogger.com,1999:blog-8337645317345551984.post-9970769040869668542018-03-31T18:20:00.000-07:002018-03-31T18:20:02.770-07:00Harry Tam - Engaging with Hard to Reach Communities<div style="text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif;">This post offers an opportunity for people to listen to Harry Tam, life-long member of the Mongrel Mob, staunch advocate for social development support for the poor, and those whanau and communities long neglected by the political class and policy makers of New Zealand.</span></div>
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Juan Taurihttp://www.blogger.com/profile/12018264746122200511noreply@blogger.com1tag:blogger.com,1999:blog-8337645317345551984.post-91026805596425736692018-02-01T16:39:00.000-08:002018-02-01T16:39:13.904-08:00Juan Tauri - Presentation to the 2016 FIRE Symposium on Indigenous Justice<div style="text-align: justify;">
<span style="font-family: "arial" , "helvetica" , sans-serif;">The following blog contains a video - a presentation by Juan Tauri (University of Wollongong) at the Forum for Indigenous Research Excellence symposium Decolonising Criminal Justice: Indigenous Perspectives on Social Harm, held at the University of Wollongong 24-25 November 2016.</span><br />
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<span style="font-family: "arial";"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">The title of the presentation is: The Master's Tools Will Never Dismantle the Master's House: An Indigenous Critique of Criminology. </span></span></span><br />
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Juan Taurihttp://www.blogger.com/profile/12018264746122200511noreply@blogger.com0tag:blogger.com,1999:blog-8337645317345551984.post-5452326423066086942018-01-09T13:17:00.000-08:002018-02-01T16:39:02.414-08:00Associate Professor Thalia Anthony and Professor Juanita Sherwood: presentation to the 2016 FIRE Symposium<div class="separator" style="clear: both; text-align: justify;">
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<span style="font-family: "arial" , "helvetica" , sans-serif;">The following blog contains a video - a presentation by Associate Professor Thalia Anthony (UTS) and Professor Juanita Sherwood (University of Sydney) at the Forum for Indigenous Research Excellence symposium Decolonising Criminal Justice: Indigenous Perspectives on Social Harm, held at the University of Wollongong 24-25 November 2016.</span><br />
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<span style="font-family: Arial;">The title of the presentation is: A Decolonising Critique of the Disciplining and Disciplinary Inwardness of Criminology. <span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span></div>
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Juan Taurihttp://www.blogger.com/profile/12018264746122200511noreply@blogger.com0tag:blogger.com,1999:blog-8337645317345551984.post-84113675417338630902018-01-01T16:34:00.001-08:002018-01-01T16:34:49.003-08:00Dr Moana Jackson's Keynote Address to the 2016 FIRE Symposium - Decolonising Criminal Justice<div class="separator" style="clear: both; text-align: center;">
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<br />Juan Taurihttp://www.blogger.com/profile/12018264746122200511noreply@blogger.com1tag:blogger.com,1999:blog-8337645317345551984.post-25997468941229561622017-12-09T23:50:00.000-08:002017-12-09T23:50:23.569-08:00Professor Biko Agozino - keynote address to the Forum for Indigenous Research Excellence Symposium 2016<div style="text-align: justify;">
<span style="font-family: Arial, Helvetica, sans-serif;">The following blog contains a video - a keynote speech by Professor Biko Agozino (Virginia Tech) at the Forum for Indigenous Research Excellence symposium Decolonising Criminal Justice: Indigenous Perspectives on Social Harm, held at the University of Wollongong 24-25 November 2016.</span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">The title of the presentation is: The Withering Away of the Law: An Indigenous Perspective on the Decolonisation of the Criminal Justice System and Criminology. </span></div>
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Juan Taurihttp://www.blogger.com/profile/12018264746122200511noreply@blogger.com1tag:blogger.com,1999:blog-8337645317345551984.post-30587581774891475102017-10-21T17:03:00.002-07:002017-10-21T17:03:51.448-07:00Māori, Family Group Conferencing and the Mystifications of Restorative Justice<div style="text-align: justify;">
<span style="font-family: "cambria" , "serif"; line-height: 200%;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: medium;">The following blog offers up text from a presentation by Paora Moyle (in absentia) and I, assisted on the day by Moana Jackson, at the Social Movement, Resistance, and Social Change Conference held at Massey University Albany, 6-8 September 2017.</span></span><br />
<b style="font-family: arial, helvetica, sans-serif; font-size: x-large;"><span style="font-family: "cambria" , "serif"; line-height: 200%;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><br /></span></span></b>
<b style="font-family: arial, helvetica, sans-serif; font-size: x-large;"><span style="font-family: "cambria" , "serif"; line-height: 200%;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Introduction</span></span></b><br />
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Feted by the demi-gods
of restorative justice, celebrated by advocates and policy entrepreneurs alike,
the Family Group Conferencing (FGC) forum is often presented as reinvigorating the
practice of ‘traditional' western restorative justice (RJ) processes, assisted
by a respectful, judicious application of Indigenous philosophies and cultural
practices. The FGC forum is also frequently depicted by RJ advocates as a culturally
appropriate and empowering justice mechanism for indigenous peoples, including
Māori. To date, however, there has been little empirical research that
investigates these claims as they relate to the experiences of indigenous FGC
service providers, and indigenous community members and representatives
involved in FGC forums.</span></div>
<div style="text-align: justify;">
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">In this presentation, we
offer primary research from one of the authors (Moyle) on Māori whānau
(families) and community member’s experiences of the FGC forum. This research
builds on Moyle’s (2013, 2014) previous work on Māori social worker experiences
with FGC. We examine in detail Māori whānau and community member’s perspectives
on the ability of the forum to enable them to have significant input into
decisions regarding issues related to child care and protection, and youth
justice issues. Drawing from this research we challenge claims made by RJ
advocates and policy entrepreneurs that the forum offers Māori a culturally
appropriate and empowerment justice process.</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><b>The Mystification of the Family Group Conference</b></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Elsewhere we have argued
that one of the marketing strategies utilised by members of the restorative
justice industry, especially in setter colonial contexts, is the persistent, mythological
representation of interventions like the FGC forum as being founded on
Indigenous cultural principles and practice.</span><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">The functional perspective given to the role of myth in relation to the
law is effectively summarised by Cavello who contends that myth operates to ‘construct
reality by organising experience and perception, and that law’s reality appears
to primarily express the perspective or mythology of a particular social group’.
We argue that much of the restorative justice field within contemporary,
globalised criminal justice lends itself to the power of a functional analysis
of the role of myth in crime control, most especially the problematic elements
of myth building and maintenance, namely the process of mystification.</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">In order to distinguish the functional role of mystification within the broader process of myth construction, Cavello (1992, pp. 29-30) writes that in contemporary societies, myth and mystification, while often co-existing, have opposite functions:</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">"[M]yth is used to clarify, to reveal truth, to explain sense and experience, and to guide people to a deeper understanding and appreciated of their reality - their individual selves, their society, their world - then mystification is employed to obfuscate, to confuse, to hide meaning and significance, or to imply it where there is none".</span><br />
<br /></div>
<div style="-ms-text-justify: inter-ideograph; line-height: 200%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">The purpose of mystifications in the RJ context
is to make the movement, its objectives, its <i>reason d'etre</i> </span><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">“seem inevitable, eternal, and externally produced”. One
area where this process has been especially potent is in advocate’s claims that
its core principles are imbued with, or founded upon, the philosophies and
cultural practices of Indigenous peoples. This is a point Richards highlights
when she observes that "[r]</span><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">estorative justice’
is variously portrayed, for example, as being ‘consistent with indigenous
custom, being ‘based on’ or ‘underpinned by’ indigenous customs, ‘arising out
of’, ‘being fed by’, ‘owing a debt to’ or being ‘embedded in’ indigenous
traditions, and/or having been ‘established by’ indigenous communities".</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">We contend that it is through the activities of
advocates of the FGC that we observe the practice and impact of the
mystification process writ large, especially when advocates of the forum claim
that:</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">1) Construction of the Act that introduced the FGC was
influenced by Māori concerns for the prevalence of institutionally racist and
culturally inappropriate practices within the New Zealand criminal
justice system;</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">2) Because the
FGC and Māori justice protocols both share ‘restorative elements’ – indeed the
FGC components derive directly <i>from</i> </span><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Māori, its use demonstrates the ability of the formal system to <i>culturally sensitise</i> </span><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">itself, and</span><i style="font-family: arial, helvetica, sans-serif; font-size: x-large;"> </i><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">address the justice needs of Māori in
meaningful ways; and</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">3) That it was designed in part to </span><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">enable Māori families/communities to <i>manage the response to </i></span><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><i>Māori</i></span><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><i> youth offending </i></span><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">(more about
this issue later).</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span lang="EN-US" style="mso-bidi-font-family: Arial;"><br /></span></span>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span lang="EN-US" style="mso-bidi-font-family: Arial;">The persistent mystification of the FGC forum has
resulted in the alleged Indigenous foundations of the forum acquiring the
status of an uncontestable ‘truth’. This situation persists despite growing critical
research and literature that exposes the imprecision of the aforementioned origin
myths, including Mike Doolan’s (2005, p. 1), one of the primary architects of
the 1989 legislation, admission that “those of us who were involved in the
policy development process leading up to the new law had never heard of
restorative justice”. Doolan (2005, p. 1) further acknowledges that <i style="mso-bidi-font-style: normal;">the</i> primary goals of the forum were to
hold youth offenders responsible for their offending behaviour, and reduce
referrals to the Youth Court, and not to provide Māori whānau with an avenue to
“control responses to the offending of their youth”.<span style="mso-spacerun: yes;"> </span></span><span lang="EN-US">Today we seek to problematise the mystification of the FGC
forum as it relates to oft-repeated claims of cultural appropriateness and
empowerment of Māori. We situate our claims in prior research from Moyle, in
primary research presented here for the first time. </span></span><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Over the past two and a half decades these claims
have been consistently replicated in a significant amount of criminological
literature.</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><b>Exposing the Gap Between Mystification and Lived Experience</b></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Thematic analysis of the interviews with </span><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Māori practitioners (Moyle, 2013; 2014) and preliminary findings from ongoing research with </span><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">whānau</span><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"> participants, identified a number of key themes, two of which we will discuss here, namely a lack of cultural responsiveness, and the mystical origins of the FGC.</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><i>A Lack of Cultural Responsiveness and Capability</i></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">In the first of the two projects undertaken by Moyle, </span><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Māori practitioners involved in criminal justice and child care and protection were asked about their experiences of the FGC as practiced in New Zealand. Participants' reported that in many instances FGC involving </span><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Māori clients was often impacted by a lack of cultural competence by non-</span><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Māori professionals involved. This, along with what they believed was the biased application of rules, created significant barriers for </span><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">whānau in attaining positive outcomes from the process. </span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Several of the participants spoke about the inappropriate conduct of officials involved in the FGC process. They reported this as flowing form the eurocentric, monoculturalist foundations of New Zealand' youth justice and the statutory social work systems, which has resulted in a 'one world view, one size fits all' standardised approach to engaging with a socio-culturally diverse clientele. Imported risk assessment tools were viewed as particularly problematic because their construction rendered practitioners incapable of considering relevant historical factors (i.e. colonisation), and contemporary factors (i.e. institutional racism and systemic bias) that participants believe contribute to </span><span style="font-family: arial, helvetica, sans-serif; font-size: large;">Māori over-representation in New Zealand's criminal justice and child care and protection systems.</span><br />
<span style="font-family: arial, helvetica, sans-serif; font-size: large;"><br /></span>
<span style="font-family: arial, helvetica, sans-serif; font-size: large;">While participants shared some positive accounts of the FGC experience, overall their engagement with practice was negative. For example, a key findings from the </span><span style="font-family: arial, helvetica, sans-serif; font-size: large;">whānau project was that by-and-large, mainstream non-</span><span style="font-family: arial, helvetica, sans-serif; font-size: large;">Māori social workers did not know how to engage with them. For example, participant 19 stated that:</span><br />
<br /></div>
<div style="-ms-text-justify: inter-ideograph; line-height: 200%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="font-family: "arial"; font-size: large;">"The family group conference is about as restorative as it is culturally sensitive.... in the same way Pakeha [European] social workers believe they are competent enough to work with our people.... Pakeha think they're the natural ordinary community against which all other ethnicities are measured".</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><br /></span><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Participant 7 also commented
that:</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">"In the FGC we were talking about how ‘Pākeha’ the caregiver
training was when most kids in care are Māori. The social worker said, “our
training teaches all prospective parents how to be culturally sensitive... culture
is important to us (to child protection) but the health and wellbeing of a
child must come first.” Like, being Māori is secondary, an add-on, or a choice!"</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Moyle’s
(2013) research with Māori practitioners showed that mainstream social workers,
</span><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">despite being professionally accredited as
culturally competent to work with Māori, </span><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">often did not understand, value
or put into practice fundamental elements of a Māori worldview, such as whakapapa
(genealogy/family connections). </span><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Often they
did not understand that whakapapa is more than just genealogy, and is in fact
fundamental to a Māori child’s cultural and spiritual identity, long term
development and wellbeing. </span><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Consequently, those social workers may not
reasonably investigate family connected to a Māori child. </span><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">The implication of this, an issue also identified
by Pakura (2005), is that it hinders the potential for enhanced and meaningful
whānau involvement in the FGC process.</span><br />
<i style="font-family: arial, helvetica, sans-serif; font-size: x-large;"><span lang="EN-US" style="mso-bidi-font-family: "Times New Roman";"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><br /></span></span></i>
<i style="font-family: arial, helvetica, sans-serif; font-size: x-large;"><span lang="EN-US" style="mso-bidi-font-family: "Times New Roman";"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">The
Mystical Origins of the Family Group Conferencing Forum</span></span></i><br />
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">A further thread of FGC disempowerment for Māori was
linkages between the idealised origin myths of the FGC, and the actual practice
of conferencing. Participants in Moyle’s research talked about how Māori have
been indoctrinated with the FGC’s potential to be culturally responsive because
it was presented as based on a Māori model of restorative justice. While some participants
agreed with this representation, most did not, including participant 4 in Moyle’s
current research with whānau, presented here, who stated that the “family group
conferencing was never a Māori process... (laughing) the Pākehā took the whānau
hui, colonised it and then cheekily sold it back to the native”.</span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large; line-height: 200%;"><br /></span>
<div style="margin: 0cm 0cm 0.0001pt;">
<span style="font-family: Arial, Helvetica, sans-serif; font-size: large;">While
policy entrepreneurs and RJ advocates often represent the FGC as culturally
appropriate and ‘Indigenous inspired’, the majority of Moyle’s research
participants in both her practitioner and whānau projects experience align with
the view of Māori commentators such as Love (2002) and Tauri (1998) that the
process is as an attempt by the state to Indigenise child care and protection
and youth justice through the co-option of Māori cultural practices. While it
is possible to argue that the state members of the RJ industry have
successfully mystified the forum, the largely symbolic use of Māori culture has
not translated to effective practice, with the majority of participants
from Moyle’s current research with whānau participants describing the process
as <i style="mso-bidi-font-style: normal;">culturally
inappropriate and disempowering</i>. Participants align this critique with the
way that forum-related practice undermined and even at times <i style="mso-bidi-font-style: normal;">excluded </i>Māori
cultural expertise. This shortcoming in practice is exemplified through the
experiences of participant 21, a kaumatua (elder, who commented that:</span><span style="font-size: 13.5pt;"><o:p></o:p></span></div>
<span style="font-family: arial, helvetica, sans-serif; font-size: large;"><br /></span>
<span style="font-family: arial, helvetica, sans-serif; font-size: large;">"CYF (Child Youth & Family) said I
couldn’t attend the FGC because I wasn’t whānau. But the whānau wanted a
tikanga process and I was the kaumatua. Then the next week CYFs ring and ask me
to attend a different FGC... talk about ‘dial a kaumatua'!"</span></div>
<div style="text-align: justify;">
<span style="font-family: "arial"; font-size: large;"><br /></span></div>
<div style="text-align: justify;">
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="line-height: 200%; mso-bidi-font-family: "Times New Roman";"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><b style="mso-bidi-font-weight: normal;"><span style="line-height: 200%;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">What
do Māori Want?</span></span></b></span></span></span></div>
<div style="text-align: justify;">
<div style="margin: 0cm 0cm 0.0001pt;">
<span style="font-family: Arial, sans-serif;"><span style="font-size: large;">Moyle’s (2013, 2014)
recent studies as well as the research with Māori practitioners and whānau
participants presented here demonstrate that many experience the FGC as
culturally inappropriate and disempowering, as ‘enforcement-based’ rather than
‘strength-based’. Given that this is their experience, it begs the question
what do Māori want to make the process more meaningful?</span></span><o:p></o:p></div>
<span style="font-family: arial, helvetica, sans-serif; font-size: large;"><br /></span>
<span style="font-family: arial, helvetica, sans-serif; font-size: large;">Participants identified a range of policy changes and
alterations to </span>FGC practice<span style="font-family: arial, helvetica, sans-serif; font-size: large;"> they believe would enhance outcomes for their </span>whānau<span style="font-family: arial, helvetica, sans-serif; font-size: large;">
and communities. The first significant change relates to the way in which youth
justice and child care and protection policy is developed. Specifically, participants
wanted policy makers to reconsider their preference for importing socially and
culturally inappropriate interventions and instead, work directly with Māori
communities to develop effective solutions that reflect New Zealand’s indigenous
context. In terms of </span>FGC<span style="font-family: arial, helvetica, sans-serif; font-size: large;"> process, participants wanted power sharing partnerships
developed between the service agencies and Māori communities and providers. They
also stressed the need for greater emphasis on community-based initiatives to
deliver real changes in the lives of Māori participants, as opposed to the
current preference for a top-down, </span>managerialist<span style="font-family: arial, helvetica, sans-serif; font-size: large;"> approach to programme
delivery, and over-emphasis on administrative, measurable outcomes such as
fiscal responsibility and individual accountability.</span><br />
<span style="font-family: arial, helvetica, sans-serif; font-size: large; line-height: 200%;"><br /></span>
<div style="margin: 0cm 0cm 0.0001pt;">
<span style="font-size: large;"><span style="font-family: Arial, sans-serif;">Simply put, for the FGC
forum to work as a culturally responsive, empowering and whānau inclusive
process for Māori participants, it must be delivered by, or at the very least
reflect the needs and cultural contexts of the communities within which it is
practiced. For any intervention to be effective for whānau (i.e. the FGC),
Māori need to be involved in its development and delivery: from identification
of community needs, to designing and directly delivering those programmes
themselves. They also need to be involved at all stages of programme
development, change and local evaluation of these. We believe a good place to
begin the process of making the forum meaningful would be a conscious effort by
leaders in the youth justice and child protection sectors to seriously consider
the issues raised by Māori participants in Moyle’s recent (2013, 2014)
research and reported in this presentation.</span></span></div>
<div style="margin: 0cm 0cm 0.0001pt;">
<strong style="font-family: arial, helvetica, sans-serif; font-size: x-large;"><br /></strong></div>
<div style="margin: 0cm 0cm 0.0001pt;">
<strong style="font-family: arial, helvetica, sans-serif;">References</strong></div>
</div>
<div style="-ms-text-justify: inter-ideograph; line-height: 200%; margin: 0cm -2.05pt 0pt 0cm; mso-layout-grid-align: none; mso-pagination: none; text-align: justify;">
<div style="margin: 0cm 0cm 0.0001pt;">
<span style="font-family: Arial, Helvetica, sans-serif;">Cavello, L (1992) The
Mythologies of Law: A Postmodern Assessment. Master's thesis, York University,
Ontario.<o:p></o:p></span></div>
<div style="margin: 0cm 0cm 0.0001pt;">
<span style="font-family: Arial, Helvetica, sans-serif;">Doolan, M
(2005) Restorative Practices and Family Empowerment: Both/And or Either/Or?
Retrieved 8 August from <a href="http://www.americanhumane.org/site/DocServer/au13">http://www.americanhumane.org/site/DocServer/au13</a>.<o:p></o:p></span></div>
<div style="margin: 0cm 0cm 0.0001pt;">
<span style="font-family: Arial, Helvetica, sans-serif;">Love, C (2002)
Maori Perspectives on Collaboration and Colonisation in Contemporary
Aotearoa/New Zealand Child and Family Welfare Policies and Practices, paper
presented at the Policy Partnerships Conference, Wilfrid Laurier University,
Waterloo, June.<o:p></o:p></span></div>
<div style="margin: 0cm 0cm 0.0001pt;">
<span style="font-family: Arial, Helvetica, sans-serif;">Moyle, P (2013)
From Family Group Conferencing to Whanau Ora: Maori Social Workers Talk about
their Experiences. Master's Thesis, Massey University, Palmerston North.<o:p></o:p></span></div>
<div style="margin: 0cm 0cm 0.0001pt;">
<span style="font-family: Arial, Helvetica, sans-serif;">Moyle, P (2014)
Maori Social Workers Experiences of Care and Protection: A Selection of
Findings, Te Komako: Social Work Review, 26(1): 55-64.<o:p></o:p></span></div>
<div style="margin: 0cm 0cm 0.0001pt;">
<span style="font-family: Arial, Helvetica, sans-serif;">Pakura, S (2005)
The Family Group Conference 14-Year Journey: Celebrating Successes, Learning
from Lessons, Embracing the Challenges. Paper presented at the American
Humane Association's Family Group Decision Making conference, Harrisburg,
Pennslyvania, 6-9 June.</span></div>
<div style="margin: 0cm 0cm 0.0001pt;">
<span style="font-family: Arial, Helvetica, sans-serif;">Tauri, J (1998)
Family Group Conferences: A Case Study in the Indigenisation of New Zealand's
Justice System, Current Issues in Criminal Justice, 10(2): 168-182.</span></div>
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Juan Taurihttp://www.blogger.com/profile/12018264746122200511noreply@blogger.com0tag:blogger.com,1999:blog-8337645317345551984.post-45294110348348553782017-09-28T20:22:00.002-07:002018-04-13T15:24:29.480-07:00Challenging the Neo-Liberal Academy and the Bigotry of Australasian Criminology<strong>
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<span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="mso-ascii-font-family: Cambria; mso-bidi-font-family: "Times New Roman"; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">The following blog provides the full text of my plenary presentation at the recent Social Movement, Resistance and Social Change conference held at Massey University, Albany Campus, Auckland 6-8 September 2017</span></span></span></div>
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<span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="mso-ascii-font-family: Cambria; mso-bidi-font-family: "Times New Roman"; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><b style="mso-bidi-font-weight: normal;"><span style="mso-ascii-font-family: Cambria; mso-bidi-font-family: "Times New Roman"; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Introduction</span></span></b></span></span></span></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;">At the beginning of the 20<sup>th</sup> century,
the African American scholar and researcher, Du Bois stated that <i style="mso-bidi-font-style: normal;">the</i> most significant problem that the
fledgling social sciences would have to contend with throughout the coming
century was</span><span style="mso-ascii-font-family: Cambria; mso-bidi-font-family: Arial; mso-hansi-font-family: Cambria;"> <i style="mso-bidi-font-style: normal;">the <span style="mso-bidi-font-weight: bold;">colour</span>-<span style="mso-bidi-font-weight: bold;">line</span></i><span style="mso-bidi-font-weight: bold;">.</span></span><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"> By the
term colour-line, Du Bois was referring to the state of relations between white
and black, between Black American’s and the institutions that support white privilege
and white supremacy, including the criminal justice system. Du Bois’ statement was not simply an attempt
at far-sighted prediction, but a call to arms for social scientists and
researchers to focus their collective efforts on the continued subjugation of
Black Americans in the U.S.<span style="mso-spacerun: yes;"> </span>One could
argue that a similar focus was necessary in the Settler-Colonial jurisdictions
of New Zealand and Australia, herein referred to as ‘Australasia’.</span></span></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Now let us leap forward in time, to 2010, where
we find the Nigerian criminologist Biko Agozino, forcefully arguing that the
discipline of criminology is a <i style="mso-bidi-font-style: normal;">control
freak</i>, a white privilege-dominated social control fanatic whose
epistemological foundations were laid during the colonialisation of Africa,
North America and the Pacific, a history that provides the basis for understanding
the disciplines continued role in Indigenous subjugation. </span></span></span></span></span></span></span></span></span><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">It will
come as no surprise to some of you to hear me say that I am in total agreement
with Biko on this issue, as the discipline has long approached Indigenous peoples </span><span style="font-family: arial, helvetica, sans-serif; font-size: large;">as problem populations in need of significant
social management through</span><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">:</span></div>
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<span lang="EN-NZ"><span style="color: white; font-family: "arial" , "helvetica" , sans-serif; font-size: large;">targeted
surveillance (especially through racialised policing);</span></span></div>
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<li style="font-style: normal; font-weight: normal;"><div style="-ms-text-justify: inter-ideograph; font-style: normal; font-weight: normal; line-height: 200%; margin-bottom: 0pt; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify;">
<span lang="EN-NZ"><span style="color: white; font-family: "arial" , "helvetica" , sans-serif; font-size: large;">geographical
containment (in reservations and boarding schools to begin with, and of late
via the prison industrial complex of late modernity); and </span></span></div>
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<li style="font-style: normal; font-weight: normal;"><div style="-ms-text-justify: inter-ideograph; font-style: normal; font-weight: normal; line-height: 200%; margin-bottom: 0pt; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify;">
<span lang="EN-NZ"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"><span style="color: black;"><span style="color: white;">‘correction’
through a liberal dose of the gift of western knowledge, usually in the form of
psycho-therapeutic programmes and other, similar Eurocentric interventions</span>.</span><span style="mso-spacerun: yes;"> </span></span></span></span></div>
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<span style="mso-ascii-font-family: Cambria; mso-bidi-font-family: "Times New Roman"; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">I
have two objectives today: Firstly: to reveal the colonial foundations of the
discipline of criminology, a fact, a ‘happening’ about which most of its
disciples appear ignorant of, or choose the comfort of collective amnesia, a
convenient forgetfulness that allows them to portray themselves as ‘objective’
commentators on the Indigenous issues. Secondly:
I will argue that the discipline of criminology has indeed become a control freak,
with many of its adherents working tirelessly, and with prejudice to protect
their hegemony over the production of what their key sponsor, the settler-colonial
state defines as <span style="mso-spacerun: yes;"> </span>‘legitimate knowledge’
about crime and crime control, most especially in relation to the ‘Indigenous
problem’.<span style="mso-spacerun: yes;"> </span>I will endeavour to reveal the
disciplines control freak tendencies by employing Agamben’s theory of the <i style="mso-bidi-font-style: normal;">State of Exception</i> to critically analyse
the role the discipline of criminology plays in this process, with reference to
what I call the <i style="mso-bidi-font-style: normal;">Three Pillars of
Exception and Exclusion in Australasian Criminology.</i> But first I want to
make some comments about the colonial foundations of the discipline of
criminology.</span></span></span></span></span></div>
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<span style="mso-ascii-font-family: Cambria; mso-bidi-font-family: "Times New Roman"; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><br /></span></span></span></span></span></span></div>
<span style="mso-ascii-font-family: Cambria; mso-bidi-font-family: "Times New Roman"; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"></span></span></span></span></span></span><br />
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<span style="mso-ascii-font-family: Cambria; mso-bidi-font-family: "Times New Roman"; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
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<span style="mso-ascii-font-family: Cambria; mso-bidi-font-family: "Times New Roman"; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><b style="mso-bidi-font-weight: normal;"><span style="mso-ascii-font-family: Cambria; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">A Comment
on the Colonial Foundations of Criminology</span></span></b></span></span></span></span></span></span></div>
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<span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;">It is a well-worn refrain of historians, and some social scientists,
that in order to understand the present you need to understand the past.<span style="mso-spacerun: yes;"> </span>And so it is with attempting to ‘know’ why a
community of scholars, in this case criminologists, conduct themselves in
certain ways today.<span style="mso-spacerun: yes;"> </span>Harry Blagg, Biko
Agozino, Chris Cunneen, amongst others, have drawn attention to the historical
connections between the development of criminology and criminal justice in the <span style="mso-spacerun: yes;"> </span>and 19<sup>th</sup> and early 20<sup>th</sup>
century centuries, and the inter-related projects of colonialism and Western imperialism. And yet, despite all this critical analysis, Australasian
criminologists generally operate without a theory of colonialism and its
effects on Indigenous peoples, most especially the not
insignificant, growing group of non-Indigenous criminologists specialising
in what <i>they</i> call ‘Indigenous justice’.<span style="mso-spacerun: yes;"> </span></span></span></span></div>
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<span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"><span style="mso-spacerun: yes;"><br /></span></span></span></span></div>
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<span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"><span style="mso-spacerun: yes;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Biko Agozino, in his 2003 book <i style="mso-bidi-font-style: normal;">Counter
Colonial Criminology: A Critique of Imperialist Reason</i>, demonstrates how
the developing disciplines of criminology and psychology trialled their
theories and related social and control policies and interventions, on the
dispossessed and suppressed First Peoples of Africa, before taking what they
learnt and refining them for use on the social damned of Europe, the poor, the
travellers, Jewish communities, to name but a few.<span style="mso-spacerun: yes;"> </span>The lack of awareness of, or willingness to confront
its colonial past, is a fundamental weakness of neoliberal ‘mainstream’
criminology; a weakness that makes many of its adherents blind to the
intersectional drivers of contemporary Indigenous over-representation. </span></span></span></span></span></span></span></span></span></span></div>
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<span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"><span style="mso-spacerun: yes;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><br /></span></span></span></span></span></span></span></span></span></span></div>
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<span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"><span style="mso-spacerun: yes;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Especially concerning for those of us working in the field of
Indigenous justice, is that ‘Western’ criminology appears to be largely immune
to the pleadings of Agozino, Cunneen and others, that it extricate itself from yet
another related blind spot that many of its adherents suffer from; namely its
role as a <i>Colonial Project</i> that supports the Settler-Colonial states
<i>continued</i> subjugation of Indigenous people.<span style="mso-spacerun: yes;"> </span>As the saying goes, people who ignore the lessons of the past are bound
to repeat them.<span style="mso-spacerun: yes;"> A</span>lthough of course, that
refrain is predicated on a belief that people in general and the Settler-Colonial
state and white privileged criminologists specifically, are capable of recognising that their failed policies, legislation, interventions, even theories, as ‘mistakes’, as being the cause, partial or wholly, of social injustice, dispossession,
social exclusion, and genocide.<span style="mso-spacerun: yes;"> </span>I
contend that deep down, in their quiet, contemplative moments, many
Australasian criminologists are well aware that they and their discipline<span style="mso-spacerun: yes;"> </span>‘wear no clothes’. I also believe that upon focused, critical
self-reflection, their complicity in the subjugation of Indigenous people, is,
or will be exposed, which is probably why most of them show an aversion to
researching it, acknowledging it, or attempt to understand it.</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></div>
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<span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"><span style="mso-spacerun: yes;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><br /></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></div>
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<span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"><span style="mso-spacerun: yes;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">This now brings me to the last part of my presentation; the exposure
of the rapacious, prejudiced and subjugating tendencies of Australasian criminology; a discipline, as I pointed out earlier, that is very<span style="mso-spacerun: yes;"> </span>much in the service of the Settler-Colonial
state.</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></div>
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<span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"><span style="mso-spacerun: yes;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><br /></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></div>
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<span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"><span style="mso-spacerun: yes;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><b style="mso-bidi-font-weight: normal;"><span style="mso-ascii-font-family: Cambria; mso-bidi-font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman"; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">The Three
Pillars of Exception and Exclusion in Australasian Criminology</span></span></b></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
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<span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">What is now apparent is the capacity of contemporary criminology, in
partnership with the Settler-Colonial state to blatantly sideline and silence Indigenous
peoples. It is most especially skilled in silencing our experiences of contemporary crime control, and pushing genocidal crime control policies, legislation and interventions upon us,
despite overwhelming evidence of their failure, by any measure, to reduce
recidivism, or make our communities safer. </span></span></div>
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<span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><br /></span></span></div>
<div style="-ms-text-justify: inter-ideograph; line-height: 200%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">I contend that this places us in a state of exception to mainstream
criminology and given, their parasitic relationship, to the Settler-Colonial states of New Zealand and Australia.<span style="mso-spacerun: yes;"> </span>Tactics of active exclusion can be purposely formed,
as in having a clearly stated intention to exclude, such as the Northern Territory
Emergency Response that was introduced by the Howard government in 2007.<span style="mso-spacerun: yes;"> </span>Or, it can be
subtle, with intentions hidden among the meaningless rhetoric employed by the
professional academic concerned to protect their social justice credentials.<span style="mso-spacerun: yes;"> </span>Exceptional measures of exclusion permeate
the discipline of criminology’s relationship with Indigenous peoples; and why
would they not, given the historical development of the discipline and its
relationship with the state. </span></span></span></span></span></span></span></span></div>
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<span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><br /></span></span></span></span></span></span></span></span></div>
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<span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">My argument that we are in a ‘state of exception’ to Settler-Colonial
criminology comes from Agamben’s theory of the same, a process whereby the
modern democratic state exclude certain groups from the space within which the
advantages of citizenship, including human rights, are present. Furthermore, those in the state of exception, thus excluded, receive the legitimate
forms of violence available to the modern democratic state – including I would
argue, the violence that is the criminal justice system.</span></span></span></span></span></span></span></span></span></span></span></span></span></span></div>
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<span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><br /></span></span></span></span></span></span></span></span></span></span></span></span></span></span></div>
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<span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">This violence manifests in many forms: social, political, economic and
(not always but sometimes) geographic exclusions, denial of citizenship rights,
refusal to engage with people in order to meaningfully include their
perspectives and experience in the development of policy and initiatives, the
homogenisation and stereotyping of individuals, and at times entire communities. Other manifestations include the development of policies for them as a separate group based on Eurocentric
formulations, wielded upon the bodies of Indigenous peoples by agents of the
sovereign state.</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></div>
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<span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><br /></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></div>
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<span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Hold a mirror up to academic, Australasian criminology and you will
see many, if not all of these strategies deployed by many of its practitioners against
Indigenous peoples.<span style="mso-spacerun: yes;"> </span>It is my contention
that criminology, as a Colonial Project in support of the Settler-Colonial
state, has throughout its history created Indigenous peoples as a problem
population, a criminalised population, in need of significant surveillance and
control.<span style="mso-spacerun: yes;"> </span>We are, for all intent and
purposes, placed in a state of exception, ear-marked for exclusion, and by that
I mean excluded from meaningful input into the policy context by both the policy industry <i>and</i> the criminologists that further their careers by sucking on the funding teat of the state. </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><br />
<span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><br /></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span>
<span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Many of us excluded from the mainstream, and from the development of criminological knowledge because of the colours we choose to wear, because we belong to hard-to-reach communities (as Harry Tam refers to them, or 'gangs' in the policy and criminological lexicon), communities that many Australasian criminologists talk about, without ever having engaged with them. </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">We are also excluded
by dent of our significant involvement in the criminal justice system, and
other social suppression processes such as child care and protection; governmental processes that criminologist played significant roles in developing.</span><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"> </span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Our state of exception does not manifest
through the amount of attention we receive from the either criminology or the
institutions of crime control, but because of the </span><i style="font-family: arial, helvetica, sans-serif; font-size: x-large;">nature and form of the surveillance </i><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">and the <i>absence of meaningful, respectful and empowering engagement</i></span><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">. Because of our ‘state of
exception’ the same rules that govern respectful dialogue and engagement with
say the white middle class, are not extended to us - hardly surprising given that the vast majority of Australasian criminologists are white and middle class.</span><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"> </span><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">We are </span><i style="font-family: arial, helvetica, sans-serif; font-size: x-large;">exceptional</i><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
in that crime control practitioners and white privileged criminologists do not
see the need to conduct themselves ethically and respectfully towards us, as they would their own. And yet while they claim to specialise in Indigenous justice, few bother to even try to develop policies and interventions that support Indigenous self-determination. </span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><br /></span>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">This now brings me to a discussion of the three pillars of exception and
exclusion within Australasian criminology:</span></div>
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<span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><br /></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></div>
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<span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><u><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">The First Pillar: The Lack of Respect and Regard for Indigenous Ways
of Being</span></span></u></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
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<span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Many of the disciplines’ practitioners work tirelessly to silence the
Indigenous experience, and the Indigenous critique, both of the discipline, and
of the partner to which it has a parasitic relationship, the criminal justice
system.<span style="mso-spacerun: yes;"> </span>I will go further and argue that
the silencing of the Indigenous voice is a prerequisite for gaining entry into
the policy and legislative functions of neo-liberal government. If you want a seat at the table and for your
research to be accepted as valid, the experiences of the subjugated, those who
are critical of government performance most especially, or who have or are
resisting state hegemony, must either be expunged, or at the very least
modulated to the point that the lived experience of bias, racism and
subjugation is rendered mute. Replaced instead with facile, meaningless research summaries
drawn from glorified, state-sanctioned customer satisfaction surveys. </span></span></div>
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<span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><br /></span></span></div>
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<span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-bidi-font-family: "Times New Roman"; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">If we had more time we could
fill a whole plenary session with a discussion of the methods criminologists
employs to ‘know us’, and what they consider to be valid forms of knowledge
construction and dissemination. In the Indigenous context, all too often
criminologists conduct research on Indigenous issues while proselytising from
afar, utilising, for example, highly structured surveys, statistical modelling,
and such like, whilst rarely (sometimes never) descending into the Indigenous
space to engage with us face-to-face.</span></span></span></span></span></span></span></span></div>
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<span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-bidi-font-family: "Times New Roman"; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><br /></span></span></span></span></span></span></span></span></div>
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<span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-bidi-font-family: "Times New Roman"; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><u><span style="letter-spacing: -0.15pt; mso-ascii-font-family: Cambria; mso-bidi-font-family: "Times New Roman"; mso-bidi-font-weight: bold; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">The Second Pillar: The Banality of Academic
Criminological Racism and Bias</span></span></u></span></span></span></span></span></span></span></span></span></span></span></span></div>
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">
</span><br />
<div style="-ms-text-justify: inter-ideograph; line-height: 200%; margin: 0cm 0cm 0pt; text-align: justify;">
<span style="mso-ascii-font-family: Cambria; mso-bidi-font-family: "Times New Roman"; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">In a thought-provoking piece on
the support her discipline gave to the colonial context, Wendy James referred
to anthropologists as ‘reluctant imperialists’, meaning that their support for
the colonising enterprise was largely unplanned or unintentional. Arguably, in seeking to ‘do good’ by Indigenous
peoples, anthropologists inadvertently provided empirical support to the
colonial enterprise of dispossession.<span style="mso-spacerun: yes;"> </span></span></span><br />
<span style="mso-ascii-font-family: Cambria; mso-bidi-font-family: "Times New Roman"; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><br /></span></span>
<span style="mso-ascii-font-family: Cambria; mso-bidi-font-family: "Times New Roman"; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">I
am reluctant to offer many criminologists the same benefit of the doubt: for
example, what are we to make of the continued control-freak tendencies of
Australasian criminology, especially its more authoritarian adaptations? Far too often the criminological focus remains on the individual native; an
individual divorced from their social, historical and structural context,
as is often the case in the work of adherents who dismiss the validity of
Indigenous forms of knowledge.<span style="mso-spacerun: yes;"> </span>For an
example of this bias, let us contemplate for a moment how it came to be that
Don Weatherburn, in a book on Aboriginal imprisonment published in 2014, felt
empowered enough to argue that all we needed to know about crime, we could
receive from Western science, and by inference that Indigenous ‘knowledge’ has
little to offer for an understanding of social harm. </span></span><br />
<span style="mso-ascii-font-family: Cambria; mso-bidi-font-family: "Times New Roman"; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><br /></span></span>
<span style="mso-ascii-font-family: Cambria; mso-bidi-font-family: "Times New Roman"; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">This type of
action cannot, should not be easily dismissed as 'accidental',
unintentional incidents of cultural imperialism ala James’ defence of
anthropology. And Weatherburn’s attitude is one that is commonly held by white
privileged, Australasian criminologists.<span style="mso-spacerun: yes;"> </span>It is in my experience common place; it is insidious, and it is a
reflection of the casual nature of the cultural imperialism that exists in the criminological
academy in both jurisdictions.</span></span></div>
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<span style="mso-ascii-font-family: Cambria; mso-bidi-font-family: "Times New Roman"; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-bidi-font-family: "Times New Roman"; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><u><span style="mso-ascii-font-family: Cambria; mso-bidi-font-family: "Times New Roman"; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">The Third Pillar: The
Criminalisation of Indigenous Women, Men and Culture</span></span></u></span></span></span></span></span></span></div>
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</span><br />
<div style="-ms-text-justify: inter-ideograph; line-height: 200%; margin: 0cm -2.3pt 0pt 0cm; text-align: justify;">
<span style="mso-ascii-font-family: Cambria; mso-bidi-font-family: "Times New Roman"; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;">One often
repeated claim is that the criminological attention has moved too far from individual
‘pathology’, to the crime control institutions of the Settler-Colonial state,
and the effects of colonial and neo-colonial policy.<span style="mso-spacerun: yes;"> </span>As a result, this shift in analysis has resulted
in ineffective policies and interventions for reducing Indigenous
over-representation. The recommended
solution should<span style="mso-spacerun: yes;"> </span>come as no surprise: we must return the criminological gaze firmly back to the much neglected
Aboriginal, pathological individual, dysfunctional family unit, and for the
likes of Don Weatherburn in Australia, and here in the New Zealand context, that
well-researched expert on the Maori condition, Greg Newbold, firmly back to the criminalising cultures of the Aboriginal peoples and Maori people.<span style="mso-spacerun: yes;"> </span>Similarly, Danette Marie, in her commentary
on the New Zealand situation published in a special edition of the <i style="mso-bidi-font-style: normal;">Australian New Zealand Journal of
Criminology </i>in 2010, blames the inability of the justice system to solve
the ‘Indigenous problem,’ on ‘critical liberals’ like myself, whose efforts
have apparently ‘not led to more effective measures of crime control within
Indigenous communities or to sustained reductions in the rate of criminalisation
and incarceration’.<span style="mso-spacerun: yes;"> </span></span></span></span></div>
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<span style="mso-ascii-font-family: Cambria; mso-bidi-font-family: "Times New Roman"; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"><span style="mso-spacerun: yes;"><br /></span></span></span></span></div>
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<span style="mso-ascii-font-family: Cambria; mso-bidi-font-family: "Times New Roman"; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: large;"><span style="mso-spacerun: yes;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-bidi-font-family: "Times New Roman"; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;"><span style="mso-ascii-font-family: Cambria; mso-bidi-font-family: "Times New Roman"; mso-hansi-font-family: Cambria;"><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Now, one
would suppose from this description of Indigenous experiences of Australasian
crime control that suddenly prisons were empty and police no longer patrolled
Indigenous communities incessantly. You
could easily form the impression that Aboriginal/Maori offenders are diverted
into adjudication processes dominated by Indigenous peoples, that they receive
predominantly non-custodial forms of punishment when sentenced, and if they
receive such a sentence, end up serving their sentence in a ‘Indigenous
cultural unit’ or in a half-way house.<span style="mso-spacerun: yes;"> </span>And of course, upon release return to communities that have benefited
from the extensive infrastructural, social and economic investment by
government. Of course, this is not the
situation at all.<span style="mso-spacerun: yes;"> </span>Yes, unquestionably the actions of the ‘legal-welfare establishment’ has led to the introduction of
a range of diversionary policies and strategies, and the introduction of
restorative-centred justice processes, Aboriginal Liaison Officers, Iwi Liaison
Officers, prison-based cultural units like the Maori Focus Units in New
Zealand, and so forth. Yet, despite all
of this activity, the impression given by Marie and Weatherburn of the
‘failure’ of liberal policy discourse and the critical focus on structure and institutions
is a gross exaggeration. At no time
during the period in which Indigenous over-representation has been a
significant issue for the Policy Industry (around the early 1980s in both Australia
and New Zealand), has the liberal perspective dominated crime control policy in
either jurisdiction. Furthermore, if we
accept the alternative argument, that in fact the vast majority of crime
control spend in Australia and New Zealand since 1980 has been on imported
crime control policies and interventions, and not on Indigenous-inspired ones,
then where is the evidence that the western, scientific response to the Indigenous
problem has significantly reduced Indigenous over-representation, or made us
better, or safer? </span></span></span></span></span></span></span></span></span></span></div>
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Juan Taurihttp://www.blogger.com/profile/12018264746122200511noreply@blogger.com1tag:blogger.com,1999:blog-8337645317345551984.post-52416079539081334412017-08-30T18:07:00.000-07:002017-08-30T18:07:46.062-07:00Maori Engagement with New Zealand's Child Care and Protection Industry<div style="text-align: justify;">
<br /></div>
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<span style="color: black; font-family: Arial, Helvetica, sans-serif; font-size: large;"><span style="color: white;">The following figures relate to recent Maori engagement with New Zealand's care and protection/youth 'justice' systems. The figures were provided by Poara Moyle, which graciously agreed to have them published on this blog. If you are interested in an Indigenous-centred, critical perspective on the care and protection industry's impact on Maori, or wish to engage with material aimed at developing empowering social work practice, visit Paora's webpage at </span><a href="https://www.paoramoyle.com/"><span style="color: white;">https://www.paoramoyle.com/</span></a><span style="color: white;">. </span></span></div>
<div style="text-align: justify;">
<span style="color: white; font-family: Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div style="text-align: justify;">
<span style="color: white; font-family: Arial, Helvetica, sans-serif; font-size: large;">I am providing this information here to a) enhance understanding of Maori experience of the industry, and b) as a source for researchers and students interested in this area of sociological/criminological/social work scholarship:</span></div>
<div style="text-align: justify;">
<span style="color: white; font-family: Arial, Helvetica, sans-serif; font-size: large;"><br /></span></div>
<div style="text-align: justify;">
<span style="color: white; font-family: Arial, Helvetica, sans-serif; font-size: large;">In the 2012 ‐ 2013 year, 80 Maori newborns were removed from their mother within the first 30 days of their birth. More than half of the total newborn uplifts. (Bernadette McKenzie, Deputy Chief Executive, Child Youth and Family, personal communication, June, 6, 2014).<br /><br />Since then, uplifted Maori newborns have increased to 64% of the total (I would argue give or take the professional defining/recording the ethnicity, it could be as high as 2/3s of the total uplifts).<br /><br />A snapshot view of the Ministry of Social Development (MSD)/Child Youth and Family (CYF)/Ministry of Vulnerable Children (MVC) statistics for the years 2006 – 2017 shows the most increasing client group is the under 5s (including unborn). From 2006 - 2011 under 5s increased whilst the 6-9, 10-13, 16-17 age groups, decreased.<br /><br />For the same period there was a steady increase for Maori having had a new care and protection Family Group Conference (FGC), whilst the Pakeha (European) client group decreased. From 2011-2017 the older age groups have remained fairly static.<br /><br />‘New’ FGCs are held for new care and protection concerns. During the period 2006 - 2011 there was a 27% increase (4447 to 5667) in 'new' FGCs. The biggest increase were for the under fives 44% of the total. FGCs for Māori increased to 53% of the total.<br /><br />From the CYF figures for the period 2010 to 2017 the overall number of Maori children and young people uplifted into state care increased, whilst Pakeha numbers decreased. In 2017 Maori make up 62% of the total (3439 of 5,603). The fastest growing client group over this time being the under 5’s.<br /><br />Also in 2017, the number of distinct children and young people in the custody of the Chief Executive increased by 8% from the previous year (from 5,204 to 5,603).<br /><br />Maori make up 62% of the total (3439 of 5,603) and this had increased 6% from the previous year.<br /><br />There was also an 8% increase in the number of out-of-home placements (from 4,260 to 4,609). The most increasing client group of out-of-home placements being the under 5s. With the most increasing ethnicity of out-of-home placements being Māori at 61%, whilst Pakeha are decreasing.</span></div>
<div style="text-align: justify;">
<br /><br /><span style="color: #1d2129; font-family: inherit; font-size: xx-small;"><span><span style="color: white; font-family: Arial, Helvetica, sans-serif; font-size: large;">This shows overwhelmingly that Maori are being targeted, particularly the under 5s, which fits with what young wahine Maori and Kaimahi in Refuge, MVC and Family Court are reporting their experiences to be, especially around the FGC being used to justify/rubber stamp state enforcement. stamp state enforcement.</span> </span></span></div>
Juan Taurihttp://www.blogger.com/profile/12018264746122200511noreply@blogger.com0tag:blogger.com,1999:blog-8337645317345551984.post-64142203785198602572016-07-14T16:27:00.000-07:002017-09-30T07:45:52.184-07:00Gangs and the Politics of Crime Control Policy in New Zealand<div style="text-align: justify;">
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">A while back I wrote a couple of blogs that contained commentary on the short-sightedness and the condescension that underpins the crime control policy sector in New Zealand when it comes to gangs and development 'effective interventions' (see <em>A Commentary on the Stage Management of Policy Consultation and Policy Development</em>, and <em>Is New Zealand's Policy Sector Evidence-Based, Part 2</em>). Recent events in New Zealand show that another discussion on this issue is necessary. So here goes, and my apologies for repeating some of the points included in the previous blogs:</span></div>
<div style="text-align: justify;">
<span style="font-family: "arial";"><br /><span style="font-size: large;"></span></span></div>
<div style="text-align: justify;">
<span style="font-family: "arial"; font-size: large;"><strong>The Minister of Corrections, gangs and rehabilitation</strong></span></div>
<div style="text-align: justify;">
<span style="font-family: "arial" , "helvetica" , sans-serif; font-size: large;">Recently, the Minister of Corrections in the New Zealand government, Judith Collins, called for a particular individual, Ngapari Nui, to be removed from his position as <em>Kaiwhakamana</em>, a volunteer position through which he worked with inmates in Whanganui prison to assist them to prepare for life outside prisons walls. Mr Nui had been functioning in this role for five years.</span></div>
<div style="text-align: justify;">
<span style="font-family: "arial";"><br /><span style="font-size: large;"></span></span></div>
<div style="text-align: justify;">
<span style="font-family: "arial"; font-size: large;">Before I begin my critique on the recent behaviour of Ms Collins, and the Chief Executive of Corrections, Ray Smith, it is worthwhile revisiting a statement I made about the policy response to gangs in a previous blog:</span></div>
<div style="text-align: justify;">
<span style="font-family: "arial";"><br /><span style="font-size: large;"></span></span></div>
<div style="text-align: justify;">
<span style="font-family: "arial"; font-size: large;">"I have exposed that an unwritten rule of government agencies in New Zealand is that they 'don't work with gangs', which also means that officials cannot be seen to engage with gang members. Of course this rule is unwritten, and its application is, as always, contingent upon specific events and the attitudes of individual government officials. For example, the late, former Prime Minister Robert Muldoon was well known for his willingness to engage with gang leaders, and indeed supported the development and implementation of labour schemes for gangs. Similarly, the ex-Minister of Maori Affairs, Pita Sharples was not shy about engaging with gangs, or attending community forums where it was known they would be attending. And of course Te Puni Kokiri, as the lead government adviser on Maori issues, would also seek to engage with gangs to inform the development of social policy; although I wonder how long this enlightened approach to policy development will last at the Ministry now that Harry Tam no longer works there... my guess is, not long. During my time at the Ministry it became increasingly obvious that most of its tertiary educated, middle class Maori analysts had much more in common with their white counterparts at Treasury than they did with working class Maori, and were no more willing to, or better at, engaging with 'hard to reach' communities like gangs or youth offenders. And so, as a general rule Ministers of the Crown and government officials avoid engaging with gang members at all costs, even when, in the case of Ministry of Social Development officials, they are actually tasked with developing and implementing a 'gang strategy'!"</span></div>
<div style="text-align: justify;">
<span style="font-family: "arial";"><br /><span style="font-size: large;"></span></span></div>
<div style="text-align: justify;">
<span style="font-size: large;"><span style="font-family: "arial";">Ms Collins recent behaviour directly mirrors the conduct of the policy sector described above, and the core principle that forms the basis of it; that meaningful engagement with gangs to inform policy is a no no. The same goes for Ray Smith, Chief Executive of Corrections, behaviour as he moves to support and implement the directives of his minister.</span></span><br />
<br />
<br />
<span style="font-size: large;"><span style="font-family: "arial";">I agree with Harry Tam's recent statement that after being dropped from Cabinet for questionable behaviour, Collins is using the 'ban the gangs' rhetoric and related behaviour such as having gang affiliated individuals removed from volunteer positions in prisons to 'prove' herself again; to show how tough she is. In my view she is doing so at the expense of the delivery of meaningful support for inmates. </span></span></div>
<div style="text-align: justify;">
<span style="font-family: "arial";"><br /><span style="font-size: large;"></span></span></div>
<div style="text-align: justify;">
<span style="font-family: "arial"; font-size: large;">In fact, I contend that the Minister's recent, frothy exhortation that the only place for gang members in prisons is as inmates underlines the key argument I made in the blog mentioned above, that the claims of Corrections and other crime control policy shops in New Zealand to be 'evidence-based' is often a load of bullshit. Both the Minister's and the Chief Executive's conduct underlines the political, subjective, rhetorical foundations of the crime control policy sector in New Zealand. And it is important for us to recognise that this is the basis of crime control policy, especially if we are interested in formulating nuanced understandings of why this particular policy sector does such a shite job at developing and implementing meaningful policies and interventions. For example, it is worth asking why the Department of Corrections can't get close to its stated aims of reducing reoffending rates amongst its 'clients' (10% when IOM was first introduced back in the 2000s, updated more recently to 20% plus... how's that going so far Ms Collins, Ray Smith? Not even close, eh?). One reason might just possibly be a total disconnect on the part of the Minister, the Chief Executive and the policy arm of the department, from the individuals, whanau and communities they supposedly serve.</span></div>
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<span style="font-family: "arial";"><br /><span style="font-size: large;"></span></span></div>
<span style="font-family: "arial"; font-size: large;"><strong>And Finally, A Disclosure</strong></span><br />
<span style="font-family: "arial"; font-size: large;">Readers should be aware when reading this blog that:</span><br />
<div style="text-align: justify;">
<span style="font-family: "arial"; font-size: large;">1. I currently have cousins who are members of the Mongrel Mob, and one of my uncles was once a member of the Black Power.</span></div>
<div style="text-align: justify;">
<span style="font-family: "arial"; font-size: large;">2. I worked for 2 years with a man who is a life-member of the Mongrel Mob, and </span></div>
<div style="text-align: justify;">
<span style="font-family: "arial"; font-size: large;">3. In my capacity as a policy analyst from 1999-2009 from time-to-time I engaged with gang members while working on projects.</span></div>
<span style="font-family: "arial";"><br /><span style="font-size: large;"></span></span>
<div style="text-align: justify;">
<span style="font-family: "arial"; font-size: large;">Under the rather 'fluid' definitions of gang member' and 'gang associate' employed by the crime control sector in New Zealand, these 'facts' will come in handy when they contemplate how to respond to this blog (if they contemplate it at all, of course!). If they decided to respond, the tactics will likely be similar to those recently used by NZ Police to block researcher Jarrod Gilbert from carrying out research, by designating me as either a 'gang associate' or as having 'known gang associations', thereby rendering my stance, my comments 'questionable'. </span></div>
<div style="text-align: justify;">
<span style="font-family: "arial";"><br /><span style="font-size: large;"></span></span></div>
<div style="text-align: justify;">
<span style="font-family: "arial"; font-size: large;">You see, this is how things work in New Zealand's crime control sector: gangs and gang members are the bogie man/woman par excellence. You need to divert attention away from your agency's or your government's crap social policy performance? Easy. Manufacture a moral panic about youth gang violence as government, police, policy makers and media did in the mid 2000s. Want to block someone from doing critical, independent research? Easy: make exaggerated claims of 'gang association or affiliation' as NZ Police did recently in order to stifle the work of criminologist and social researcher Jarrod Gilbert. Need to appear tough to your colleagues, the media and uninformed, bigoted, dumbass voters? Not a problem: simply force the removal of men like Ngapari Nui from doing work that you, your advisors and your policy workers could not do, such as work with gang members and inmates to help turn them away from crime and prepare them for reintegration back into the community. Because Ms Collin's, the arrogance, the condescension, and the lack of policy smarts behind your comment that the only place in prisons for gang members is as inmates, is exposed by the very fact that at some point these same gang members will be (drum roll inserted here).... released!</span></div>
<div style="text-align: justify;">
<span style="font-family: "arial";"><br /><span style="font-size: large;"></span></span></div>
<div style="text-align: justify;">
<span style="font-family: "arial"; font-size: large;">As both Harry Tam and Edge Te Whaiti recently stated on national television in New Zealand, the reason why it is important to enable Ngapari Nui and others like him to work with gang members and other inmates, is because it is much easier for them to do so <em>due to their social and familial affiliations and their knowledge and experience of the gang lifestyle</em>. Based on my experience working in the policy sector, it is nigh-on impossible for the likes of Collins, Ray Smith or any of the crime control policy people currently sitting in cafes on Lambton Quay, Wellington to do the work that Harry, Edge and Ngapari choose to do (and with the ignorance and bias that many of the policy sector hold for Maori, offenders and gangs, nor would you want them to be doing that work). </span></div>
<div style="text-align: justify;">
<span style="font-family: "arial";"><br /><span style="font-size: large;"></span></span></div>
<div style="text-align: justify;">
<span style="font-family: "arial"; font-size: large;">Few of them would have the first clue how to engage with gang members or their whanau; a fact evident in the woeful standard of policy development across the entire New Zealand crime control sector. Even the most superficial reading of major policy projects undertaken since the late 1990s, such as <em>RObM</em> (Reoffending by Maori), <em>The Crime Reduction Strategy</em>, <em>Effective Interventions </em>and so on, quickly reveals the lack of capability the sector has for engaging meaningfully with 'communities of concern', like gangs, offenders, victims, service providers, Maori per se, etc, etc. </span></div>
<div style="text-align: justify;">
<span style="font-family: "arial";"><br /><span style="font-size: large;"></span></span></div>
<div style="text-align: justify;">
<span style="font-family: "arial"; font-size: large;">And so, Ms Collin's and Mr Smith, how about you set aside your uninformed, ideologically-driven, unevidenced, prejudicial response to gangs and the people associated with them, and allow men like Ngapari Nui to get on with the job of helping inmates turn their lives around. How about putting aside your need to score meaningless political points, or to secure your fat yearly bonus, and work to develop effective responses to the significant issues facing our communities. What do you think... time for a mature policy response to gangs in New Zealand? That would be great, but given the current crop of politicians and senior public servants in New Zealand, I won't hold my breath.</span></div>
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<span style="font-family: "arial";"><br /></span>Juan Taurihttp://www.blogger.com/profile/12018264746122200511noreply@blogger.com6tag:blogger.com,1999:blog-8337645317345551984.post-88427575412303065792016-07-06T23:29:00.001-07:002016-07-06T23:29:27.564-07:00Announcing - The Forum for Indigenous Research Excellence, University of Wollongong Symposium 2016<div style="border-image: none;">
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Juan Taurihttp://www.blogger.com/profile/12018264746122200511noreply@blogger.com0